2. The spiritual world of the individual. Worldview.

3. Do you agree with the statement of the French writer F. R. Chateaubriand: “As is almost always the case in politics, the result is the opposite nyu"? Justify your answer. How to explain thatthe result does not always coincide with the intended goal?

1. global problems - it's a collectionproblems affecting the vital interests of all mankind and requiring for their resolutionconcerted action by the entire world community.

The most important global problem is preovercoming the ecological crisis and its aftermathstviya. In the course of his economic activity, for a long time, man occupied the position of a consumer in relation to nature, exploited it mercilessly, believing that natural resources are inexhaustible.

One of the negative results of human activity has become depletion of natural resources, primarily energy. Humanity is also concerned about the problem of ensuring security nuclear power plants. As for other common energy sources - oil, gas, peat, coal - the danger of their depletion in the very near future is very high. Therefore, humanity, apparently, should heed the opinion that it needs voluntary self-restraint both in the production and consumption of energy.

The second aspect of this problem is behindenvironmental pollution(atmosphere, water, soil, etc.) - Powerful accumulations of harmful substances lead to the appearance of so-called ozone holes, which has a negative impact on the health of the planet's population and leads to global warming.

There is a problem of general degradation of the environment. Humanity can solve it only together. In 1982 The UN adopted a document - the World Charter for Conservation of Nature, and then created a special commission on environment and development. In addition to the UN, non-governmental organizations such as Greenpeace, the Club of Rome, etc. play an important role in developing and ensuring the environmental safety of mankind.

Another global problem is the growth of the world's population. (demographic problem). It is associated with a continuous increase in the number of people living on the territory of the planet. This problem is generated by two global demographic processes: the so-called population explosion in developing countries and underreproduction of the population in developed countries. However, it is obvious that the Earth's resources (primarily food) are limited, and today a number of developing countries have had to face the problem of birth control. The demographic problem should be solved now, because our planet is not able to provide such a number of people with the food necessary for survival.

The demographic problem is closely intertwined with the problem reducing the gap in the level of ecoeconomic development between the developed countries of the West and the developing countries of the "third world" (the so-called "North-South" problem). The essence of this problem lies in the fact that most of those who were released in the second half of the 20th century. from the colonial dependence of countries, embarking on the path of catching up economic development, they could not, despite relative success, overcome the gap with developed countries in terms of basic economic indicators (primarily in terms of GDP per capita).

Another global issue that has long been considered the most important is problemprevention of a new - tpretpyey - mirdvawar. To date, the likelihood of conflict between the leading powers of the world is much less than before. However, there is a possibility that nuclear weapons will fall into the hands of authoritarian regimes or international terrorist organizations. There is a great danger of outgrowth of individual local conflicts into regional and even international ones (with the possible use of nuclear weapons by one side).

The Threat of Global Terrorism has become a global problem of our time relatively recently. Terror (lat. toggog - horror, fear) - the use of violence, including the physical destruction of people, to achieve any political goals. Violent actions should instill a sense of fear in people. Terrorism is one of the extreme forms of political extremism. An integral property of terrorism is the systematic use of violence, used with appropriate socio-political and ideological justification.

Global problems include the looming AIDS epidemic And developdrug addiction, disease, alcoholism, tobacco smoking, as well as diseases - cancer, cardiovascular diseases.

All global problems are united by a number of common problems. signs:

1) they arose in the second half of the 20th century. and are a consequence of the negative consequences of the scientific and technological revolution;

2) global problems pose a threat to the existence of mankind as a whole;

3) they are all interconnected - it is impossible to solve each of them separately;

4) the presence of global problems is an indicator of the unity and integrity of the modern world;

5) their solution requires the unification of the efforts of all mankind, encourages the search for mutual understanding and harmonization of the interests of various countries and peoples, contributes to the formation of a single civilization.

2. Spiritual world of personality (human microcosm) is a holistic and at the same time contradictory phenomenon, which is a complex system.

Herelements are:

1) spiritual needs in the knowledge of the surrounding world, in self-expression by means of culture, art, other forms of activity, in the use of cultural achievements, etc.;

2) knowledge about nature, society, man, himself;

3) beliefs, firm views based on a worldview and defining human activity in all its manifestations and spheres;

4) belief in the truth of those beliefs that a person shares (i.e., unsubstantiated recognition of the correctness of some position);

5) the ability to one or another form of social activity;

6) feelings and emotions in which the relationship of a person to nature and society is expressed;

7) goals that a person consciously sets for himself, ideally anticipating the results of his activity;

8) the values ​​that underlie a person's attitude to the world and himself, giving meaning to his activities, reflecting his ideals.

Values are the object of a person's aspirations, are the most important moment of the meaning of his life. Distinguish social values ​​- social ideals that act as a standard of due in various fields public life and personal values ​​are the ideals of an individual, serving as one of the sources of motivation for her behavior.

An important element of the spiritual world of man is his outlook, which is understood as a set of generalized views on objective reality and a person's place in it, on the attitude of people to the surrounding reality and to themselves, as well as the beliefs, principles, ideas and ideals conditioned by these views.

There are several types of worldview:

1) everyday (or everyday), which is based on personal experience and is formed under the influence of life circumstances;

2) religious, which is based on religious views, ideas and beliefs of a person;

3) scientific, which is based on the achievements of modern science and reflects the scientific picture of the world, the results of modern scientific knowledge;

4) humanistic (it is spoken of more as a goal than as a reality), which combines the best aspects of the scientific worldview with ideas about social justice, environmental safety and moral ideal.

3 . One can agree with the statement of F. R. Chateaubriand. Politics, by its very nature, is a goal-setting activity. This means that it arises and is carried out for the sake of certain goals. The goal, means and result are the main components of political and any other activity. Purpose is an ideal result worked out by human thinking, for the sake of which activity is carried out and which serves as its internal motive. In political activity, it performs organizing and motivational functions. Facilities politicians are tools, tools for the practical implementation of goals, for turning ideal motives into real actions.

The question of the influence of ends and means on the results and moral evaluation of politics has long been a subject of controversy.

Among the various views onThis account can be divided into three main ones:

1) the moral character of the policy is determined by its purpose;

2) the means used have a priority influence on the moral significance of the policy;

3) both the end and the means are equally important for making the policy humane, and they must be commensurate with each other and with the specific situation.

Finally, THE FOURTH, no less terrible GLOBAL PROBLEM - THE CRISIS OF HUMAN SPIRITUALITY. Virtually all secular and religious, global and regional, ancient and new ideologies today cannot even provide any convincing answer either to the actual problems of the era or to the eternal demands of the spirit. Defenseless, tossing, limping human thought in many cases is unable to grasp the present, maturely evaluate the past, at least somehow foresee the future.

There are currently no reliable social theories and philosophical and anthropological concepts within which it would be possible to more or less definitely characterize our today and, even more so, our tomorrow. Fear, anxiety, anxiety permeate all layers of human consciousness. One of the influential American philosophers Richard Rorty in the spring of 1995 at the Institute of Philosophy of the Russian Academy of Sciences told that in the American philosophical community everyone is so tired that they hope for something to appear, but no one has the slightest idea what it should be.

It is sometimes said that two ideas came to us from the 19th century, worthy of being called the ideas of the century (realizing that this is a strong simplification, we nevertheless agree with it conditionally). One idea is socialist, the other is scientific and technological. It was believed that, relying on them, the people of the Earth would build a just society, gain the fullness of life, assert the freedom and dignity of the individual.

Both of these ideas are now in ruins. Both of them faced the limits set by biospheric global possibilities of human existence.

The socialist idea raised on the shield social justice, technocratic - economic efficiency. Their docking, conjugation, organic unification is not possible today. And our age has not generated new bright, principled, unifying ideas. And all mankind is now in some kind of ideological vacuum. Such is the fate of secular, scientific and philosophical-sociological ideas.

And world and local religions, or esoteric teachings of Western and Eastern shades, as they should, are called to the “other world”. However, despite the abundance of neo-religions (such as "Munism" or "Bahaism"), many-sided sectarianism in world religions, there are no fundamentally new ideas. All this is just a rewriting of traditionalist, canonical provisions that came from the past, sometimes very old. The dynamics of abrupt global historical shifts sometimes leads to a loss of orientation, the collapse of shrines, and spiritual devastation.

These are some of the global problems of our time. They are real. They cannot be seen. However, you should not give up, fall into hopeless pessimism, despair and dramatize everything and everything. There are threats, but there are also hopes. Though timid, but still hopes, prerequisites for overcoming global crisis collisions.

1. Lecture course Minsk 2008 Ministry of Health of the Republic of Belarus Belarusian State Medical University Department of Philosophy and Political Science Sociology

   Lecture course

2. Theme Civil society, its origin and features. Features of the formation of civil society in Russia. Pr structures and media as elements of civil society

   Document

   Topic 1. Civil society, its origin and features. Features of formation civil society in Russia. PR - structures and media as elements of civil society.

3. Educational program of the MOU "Repevskaya school" of secondary (complete) general education for 2011-2015

   Educational program

   The educational program is a normative and managerial document of the MOU "Repevskaya school", characterizes the specifics of the content of education and the features of the organization of the educational process.

4. Monograph

   Risk Society and Man: Ontological and Value Aspects: [Monograph] / Edited by Doctor of Philological Sciences, prof. V.B. Ustyantsev. Saratov: Saratov source, 2006.

5. Russian Federation "On Education" (3)

   Law

   1. Educational is an institution that carries out the educational process, that is, it implements one or more educational programs and (or) provides maintenance and education of students, pupils.

Introduction
1. Spiritual life of society
2. Dialectics of the spiritual life of society
3. The crisis of spirituality in modern society
4. The problem of spirituality in the modern world
Conclusion
List of used literature

Introduction

According to scientists, the 21st century will be a century of practices and sciences not only about the social, but also about the bodily. The proposals put forward today for the “improvement” of human corporality stimulate a new discussion of the old philosophical problem: what is a person, what is the norm and pathology, both in relation to physical health and in relation to spiritual life. The socio-philosophical analysis of the problems of human spirituality and physicality is especially relevant in our time due to the anthropological "turn" in modern philosophy, the development of science and technology, negative impact scientific and technological revolution, the essential forces of man, his physical, spiritual and mental development, in connection with a real threat to a person to live in an artificial world, in the technosphere, which is incompatible with the existence of a person as a natural, bodily being, incompatible with dangerous experiments on a person.

Among the problems of modern civilization, scientists identify three main global problems: environmental, social and cultural-anthropological.

Essence environmental problem is the uncontrolled growth of the technosphere and its negative impact on the biosphere. Hence it makes sense to talk about the ecology of spirituality and corporality. For example, the crisis of the spirituality of society has created devastation in the environment. And in order to overcome this crisis, it is necessary to restore the original harmony of man with nature.

The anthropological problem is the growing disharmony between the development of the natural and social qualities of man. Its components are: the decline in human health, the threat of destruction of the human gene pool and the emergence of new diseases; detachment of man from biospheric life and transition to technospheric conditions of life; dehumanization of people and loss of morality; splitting culture into elite and mass; an increase in the number of suicides, alcoholism, drug addiction; the rise of totalitarian religious sects and political groups.

Essence social problem is the inability of the mechanisms of social regulation to the changed reality. The following components should be singled out here: the growing differentiation of countries and regions of the world in terms of the level of consumption of natural resources and the level of economic development; a large number of people living in conditions of malnutrition and poverty; growth of interethnic conflicts; the formation in developed countries of the lower stratum of the population.

All these problems are directly related to the spirituality and physicality of a person, and it is not possible to solve one of these problems without solving the others.

The spiritual side of a person's being arises on the basis of his practical activity as a special form of reflection of the objective world, as an additional means of orientation in this world, as well as interaction with it. The genetic (by origin) connection of the spirit with the practical activity of a person is never interrupted: this was the case during the formation of mankind, this is happening now, during the formation (socialization) of each individual person. After all, abstract thinking is not our natural ability. It is not inherited biologically, but is formed in the process of introducing the individual to specific social image life and activity.

Human thinking is essentially the same objective activity, only it is connected not with really tangible objects, but with their ideal substitutes - signs, symbols, images, etc.

In other words, all mental operations are formed as a result of a kind of transfer of external object actions to the internal ideal plan. It is this circumstance that creates the objective basis of a seemingly purely subjective human spirituality.

As for the spiritual values ​​themselves, around which people's relations in the spiritual sphere are formed, this term usually denotes the socio-cultural significance of various spiritual formations (ideas, norms, images, dogmas, etc.). Moreover, in the value ideas of people there is certainly a certain prescriptive-evaluative element.

Spiritual values ​​(scientific, aesthetic, religious) express the social nature of the person himself, as well as the conditions of his being. This is a peculiar form of reflection by the public consciousness of the objective tendencies of the development of society. In terms of the beautiful and the ugly, good and evil, justice, truth, etc., humanity expresses its attitude to the present reality and opposes to it some ideal state of society that must be established. Any ideal is always, as it were, “raised” above reality, contains a goal, desire, hope, in general, something due, and not existing.

This is what gives the proper appearance of an ideal essence, seemingly completely independent of anything. On the surface, only its evaluative and prescriptive character. The earthly origins, the roots of these idealizations, as a rule, are hidden, lost, distorted. There would be no big trouble if the natural-historical process of the development of society and its ideal reflection coincided. But this is not always the case. Often the ideal norms, born of one historical epoch, oppose the reality of another epoch, in which their meaning is irrevocably lost. This indicates the onset of a state of acute spiritual confrontation, ideological battles and emotional upheavals. It is these features that characterize the crisis and problems of spirituality in the modern world.

1. Spiritual life of society

The spiritual life of man and humanity is a phenomenon that, like culture, distinguishes their being from natural and gives it a social character. Through spirituality comes awareness of the surrounding world, the development of a deeper and more subtle attitude towards it. Through spirituality there is a process of cognition by a person of himself, his purpose and life meaning.

The history of mankind has shown the inconsistency of the human spirit, its ups and downs, losses and gains, tragedy and enormous potential.

Spirituality today is a condition, a factor and a subtle tool for solving the problem of the survival of mankind, its reliable life support, sustainable development of society and the individual. How a person uses the potential of spirituality determines his present and future.

Spirituality is a complex concept. It was used primarily in religion, religious and idealistically oriented philosophy. Here it acted as an independent spiritual substance, which owns the function of creation and determining the fate of the world and man.

At the same time, the concept of spirituality is widely used in the concepts of "spiritual revival", in studies of "spiritual production", "spiritual culture", etc. However, its definition is still debatable.

In the cultural and anthropological context, the concept of spirituality is used when characterizing the inner, subjective world of a person as the "spiritual world of the individual." But what is included in this "world"? By what criteria to determine its presence, and even more development?

Obviously, the concept of spirituality is not limited to reason, rationality, culture of thinking, level and quality of knowledge. Spirituality is not formed exclusively through education. Of course, there is no and cannot be spirituality outside of the above, but one-sided rationalism, especially of the positivist-scientist type, is not sufficient to define spirituality. The sphere of spirituality is wider in scope and richer in content than that which relates exclusively to rationality.

Equally, spirituality cannot be defined as a culture of experiences and sensory-volitional exploration of the world by a person, although outside of this, spirituality as a quality of a person and a characteristic of his culture also does not exist.

The concept of spirituality is undoubtedly necessary to determine the utilitarian-pragmatic values ​​that motivate the behavior and inner life of a person. However, it is even more important when identifying those values ​​on the basis of which meaningful life problems are solved, which are usually expressed for each person in the system of “eternal questions” of his being. The complexity of their solution lies in the fact that, although they have a universal basis, every time in a specific historical time and space, each person discovers and solves them anew for himself and at the same time in his own way. On this path, the spiritual ascent of the individual, the acquisition of spiritual culture and maturity is carried out.

Thus, the main thing here is not the accumulation of various knowledge, but their meaning and purpose. Spirituality is the acquisition of meaning. Spirituality is evidence of a certain hierarchy of values, goals and meanings, it concentrates problems related to the highest level of human exploration of the world. Spiritual development is an ascent along the path of acquiring "truth, goodness and beauty" and other higher values. On this path, the creative abilities of a person are determined not only to think and act utilitarianly, but also to correlate their actions with something "impersonal" that constitutes the "human world".

An imbalance in knowledge about the world around us and about oneself gives contradiction to the process of forming a person as a spiritual being, who has the ability to create according to the laws of truth, goodness and beauty. In this context, spirituality is an integrative quality related to the sphere of meaningful life values ​​that determine the content, quality and direction of human existence and the “human image” in each individual.

The problem of spirituality is not only the definition of the highest level of human mastery of his world, his attitude to it - nature, society, other people, to himself. This is the problem of a person going beyond the limits of a narrowly empirical being, overcoming himself of "yesterday's" in the process of renewal and ascent to his ideals, values ​​and their realization on his life path. Therefore, this is the problem of "life-creation". The internal basis of self-determination of the individual is "conscience" - a category of morality. Morality is the determinant of the spiritual culture of the individual, which sets the measure and quality of the freedom of self-realization of a person.

Thus, spiritual life is an important aspect of the existence and development of man and society, in the content of which a truly human essence is manifested.

The spiritual life of society is an area of ​​being in which objective, supra-individual reality is given not in the form of an external objectivity that opposes a person, but as an ideal reality, a set of meaningful life values ​​that is present in him and determines the content, quality and direction of social and individual being.

The genetically spiritual side of a person's being arises on the basis of his practical activity as a special form of reflection of the objective world, as a means of orientation in the world and interaction with it. As well as subject-practical, spiritual activity generally follows the laws of this world. Of course, we are not talking about the complete identity of the material and the ideal. The essence lies in their fundamental unity, the coincidence of the main, "nodal" moments. At the same time, the ideal-spiritual world (of concepts, images, values) created by man has fundamental autonomy, and develops according to its own laws. As a result, he can soar very high above material reality. However, to completely break away from your material basis the spirit cannot, because, ultimately, this would mean the loss of orientation of man and society in the world. The result of such a separation for a person is a departure into the world of illusions, mental illness, and for society - its deformation under the influence of myths, utopias, dogmas, social projects.

2. Dialectics of the spiritual life of society

A characteristic feature of the modern spiritual situation is its deepest contradiction. On the one hand, there is hope for better life breathtaking vistas. On the other hand, it brings anxieties and fears, since the individual remains alone, lost in the grandeur of what is happening and the sea of ​​information, loses the guarantees of security.

The feeling of inconsistency in modern spiritual life is growing as brilliant victories are won in science, technology, medicine, financial power increases, people's comfort and well-being grows, and a higher quality of life is acquired. It turns out that the achievements of science, technology and medicine can be used not for the benefit, but to the detriment of a person. For the sake of money, comfort, some people are able to mercilessly destroy others.

Thus, the main contradiction of the time is that scientific and technological progress is not accompanied by moral progress. Rather, on the contrary: captured by the propagandized bright prospects, large masses of people lose their own moral supports, see in spirituality and culture a kind of ballast that does not correspond to the new era. It was against this background that Hitler's and Stalin's camps, terrorism, and the devaluation of human life became possible in the 20th century. History has shown that everyone new Age brought much more victims than the previous one - such has been the dynamics of social life until now.

At the same time, the most cruel atrocities and repressions were committed in various socio-political conditions and countries, including those with a developed culture, philosophy, literature, and high humanitarian potential. They were often carried out by highly educated and enlightened people, which does not allow them to be attributed to illiteracy and ignorance. It is also striking that the facts of barbarism and misanthropy have not always received, and still do not always receive, widespread public condemnation.

Philosophical analysis makes it possible to identify the main factors that determined the course of events and the spiritual atmosphere in the 20th century and retained their influence at the turn of the 21st century.

The unprecedented progress of science and technology determined the unique originality of the 20th century. Its consequences can be traced literally in all spheres of life. modern man. The latest technology rules the world. Science has become not only a form of knowledge of the universe, but also the main means of transforming the world. Man has become a geological force on a planetary scale, because his power sometimes exceeds the forces of nature itself.

Faith in reason, enlightenment, knowledge has always been a significant factor in the spiritual life of mankind. However, the ideals of the European Enlightenment, which gave birth to the hopes of the peoples, were trampled on by the bloody events that followed it in the most civilized countries. It also turned out that latest developments science and technology can be used to harm people. Passion for opportunities, automation in the 20th century fraught with the danger of ousting unique creative principles from the labor process, threatened to reduce human activity to the maintenance of an automaton. The computer, information and informatization, revolutionizing intellectual work and becoming a factor in the creative growth of a person, are a powerful means of influencing society, a person, and mass consciousness. New types of crimes are becoming possible, which only well-educated people with special knowledge and high technologies can prepare.

Thus, scientific and technological progress acts as a factor in complicating the spiritual life of society. It is characterized by the property of the fundamental unpredictability of its consequences, among which are those that have destructive manifestations. Man, therefore, must be in constant readiness to be able to respond to the challenges of the artificial world generated by him.

The history of the spiritual development of the 20th century testifies to the intense search for answers to the challenges of science and technology, to the dramatic realization of the lessons of the past and possible new dangers, when the understanding of the need for tireless and painstaking work to strengthen the moral foundations of society comes. This is not a one-time solution. It rises again and again, each generation must solve it independently, taking into account the lessons of the past and thinking about the future.

The 20th century demonstrated an unprecedented growth in the power of the state and its impact on all spheres of social and individual life, including the spiritual. There are facts of total dependence of a person on the state, which has discovered the ability to subjugate all manifestations of the existence of the individual and cover almost the entire population within the framework of such subordination.

State totalitarianism should be regarded as an independent phenomenon in the history of the 20th century. It is not limited to one or another ideology or period, and even type political power, although these questions are extremely important. The fact is that even countries that are considered bastions of democracy did not escape in the 20th century tendencies to invade the private lives of citizens (“McCarthyism” in the USA, “prohibitions on professions” in Germany, etc.). The rights of citizens are violated in the most different situations and under the most democratic state structure. This suggests that the state itself has grown into a special problem and has intentions to subjugate society and the individual. It is no coincidence that at a certain stage, various forms of non-governmental human rights organizations arise and develop, striving to protect the individual from the arbitrariness of the state.

The growth of the power and influence of the state is found in the growth of the number of civil servants; strengthening the influence and equipment of repressive bodies and special forces; the creation of a powerful propaganda and information apparatus capable of collecting the most detailed information about every citizen of society and subjecting people's consciousness to mass processing in the spirit of a given state ideology.

The inconsistency and complexity of the situation lies in the fact that the state, both in the past and in the present, is necessary for society and the individual.

The fact is that the nature of social existence is such that a person everywhere is faced with the most complex dialectic of good and evil. The strongest human minds have tried to solve these problems. Yet the hidden causes of this dialectic, which guide the development of society, remain as yet unknown. Therefore, force, violence, suffering are still inevitable companions of human life. Culture, civilization, democracy, which, it would seem, should soften morals, remain a thin layer of varnish, under which the abysses of savagery and barbarism are hidden. This layer breaks from time to time in one place, then in another, or even in several at once, and humanity finds itself on the edge of the abyss of horrors, atrocities and abominations. And this despite the fact that there is a state that does not allow to slide into this abyss and retains at least the appearance of civilization. And the same tragic dialectic of human existence forces him either to build institutions to curb his own passions, or to destroy them by the power of those same passions.

And yet, the suffering that the community has to endure from the state is immeasurably less than the evil that would fall to its lot, were it not for the state and its deterrent force, which is the basis of the security of citizens as a whole. As N.A. Berdyaev, the state exists not to create paradise on earth, but to prevent it from turning into hell.

History, including domestic history, shows that where the state collapses or weakens, a person becomes defenseless against the uncontrollable forces of evil. Legitimacy, court, administration become powerless. Individuals begin to seek protection from non-state entities and the powers that be, whose nature and actions are often of a criminal nature. Thus, personal dependence is established with all the signs of slavery. And this was foreseen by Hegel, who noticed that people must find themselves in a defenseless position in order to feel the need for a reliable statehood, or, let us add, a “strong hand”. And each time they had to start anew the formation of the state, unkindly remembering those who led them on the path of imaginary freedom, which in reality turns into even greater slavery.

Thus, the importance of the state in the life of modern society is great. However, this circumstance does not allow turning a blind eye to the dangers emanating from the state itself and expressed in the tendencies towards the omnipotence of the state machine and its absorption of the whole society. Experience of the 20th century shows that society must be able to resist two equally dangerous extremes: on the one hand, the destruction of the state, on the other hand, its overwhelming impact on all aspects of society. The optimal path, which would ensure the observance of the interests of the state as a whole and at the same time of an individual, lies in a relatively narrow gap between the chaos of statelessness and state tyranny. To be able to stay on this path without falling into extremes is extremely difficult. Russia in the XX century. failed to do so.

There are no other means of resisting state omnipotence, except for realizing this danger, taking into account fatal mistakes and learning from them, awakening a sense of responsibility for each and every one, criticizing state abuses, developing civil society, protecting human rights and the rule of law.

“The revolt of the masses” is an expression used by the Spanish philosopher X. Ortega y Gasset to characterize a specific phenomenon of the 20th century, the content of which is the complication of the social structure of society, the expansion of the sphere and the increase in the pace of social dynamics.

In the 20th century, the relative orderliness of society and its transparent social hierarchy were replaced by its massization, giving rise to a whole range of problems, including spiritual ones. Individuals from one social group were given the opportunity to move to others. Social roles began to be distributed relatively randomly, often regardless of the level of competence, education and culture of the individual. Any stable criterion that determines promotion to higher levels social status, does not exist. Even the competence and professionalism in the conditions of massovization have undergone devaluation. Therefore, people who do not have the necessary qualities for this can penetrate into the highest posts in society. The authority of competence is easily replaced by the authority of power and force.

In general, in a mass society, the criteria for assessments are changeable and contradictory. A significant part of the population is either indifferent to what is happening, or accepts the standards, tastes and predilections imposed by means mass media and formed by someone, but not developed independently. Independence and originality of judgments and behavior are not welcome and become risky. This circumstance cannot but contribute to the loss of the ability for methodical thinking, for social, civic and personal responsibility. Most people follow imposed stereotypes and experience discomfort when trying to break them. The “man-mass” enters the historical arena.

Of course, the phenomenon of the "mass uprising", with all its negative aspects, cannot serve as an argument in favor of restoring the old hierarchical system, as well as in favor of establishing a firm order through tough state tyranny. Massovization is based on the processes of democratization and liberalization of society, which presuppose the equality of all people before the law and the right of everyone to choose their own destiny.

Thus, the entry of the masses into the historical arena is one of the consequences of people's awareness of the opportunities that have opened up before them and the feeling that everything in life can be achieved and there are no insurmountable obstacles for this. But here lies the danger. Thus, the absence of visible social restrictions can be considered as the absence of restrictions at all; overcoming the social class hierarchy - as overcoming the spiritual hierarchy, which implies respect for spirituality, knowledge, competence; equality of opportunity and high standards of consumption - as a justification for claims to a high position without well-deserved grounds; relativity and pluralism of values ​​- as the absence of any values ​​of enduring significance.

In addition to the fact that such a situation is fraught with social chaos or the establishment of a dictatorship as a consequence of the desire to avoid such chaos, there are dangers of a purely spiritual nature.

The “man-mass” is not able and does not want to evaluate himself both from the bad and from the good side, he feels “like everyone else” (X. Ortega y Gasset) and does not worry about it at all. He likes to feel "like everyone else." He does not demand much from himself, does not strive for self-improvement, prefers not to complicate life and tends to go with the flow. By focusing on the material side of life, he can achieve success, prosperity and comfort.

"Man-mass", solving any mental problem, is limited to the first thought that comes to mind. This style of thinking is fundamentally different from the higher one, which accepts as worthy and adequate only such a thought that requires tension of the spirit and intellect. He also does not feel an internal need for high aesthetic values, and even more so in following them. High discipline of the spirit, exactingness to oneself are alien to him. He does not want to admit someone else's rightness, nor to be right himself, trying simply to impose his opinion or join the generally accepted one. At the same time, it is infected with energy and dynamism. The world appears to him as a wide field for the application of energy and enterprise.

The "average" person has a sense of superiority in relation to the past, based primarily on advances in science, technology and information. However, at the same time, he does not notice that this progress is not at all his merit, moreover, it does not mean the same progress forward in the field of spiritual, cultural, moral. Therefore, the masses, without bothering to reflect, easily accept simple slogans, rather than serious reflections, and readily respond to simple decisions. And almost always there are demagogues who use this feature of the masses in their own interests, not caring about the consequences. Hence, a step to violence, which, being in other conditions the last resort, in this case acts as the first step, thus blocking the path to dialogue and partnership. To justify failures and difficulties, the image of the enemy is best suited, which is easy to construct on the basis of the unknown, rumors and conjectures.

This is how the terrible danger and disease of our time arises and is cultivated on the waves of mass consciousness - aggressive nationalism. The processes taking place in the world - the acquisition of sovereignty and independence, as well as interdependence and mutual influence - provide some grounds for this. Healthy nationalism is a reflection of national interests and patriotism. However, its extreme form, growing on the unpretentiousness of the mass man and his consciousness, is aggressive and poses a threat to humanity.

Another danger that has become real against the background of the massification of modern life is the growing influence of religious fundamentalism in its extreme forms and sectarianism, especially of the totalitarian type. This became possible against the background of the loss of traditional values ​​by people, separation from historical roots, and disappointment in promising theories. Religious fundamentalism and totalitarianism, capitalizing on the gullibility of people, restricts a person's right to privacy, cuts off an individual from social ties, with the exception of religious ones, and most often takes the soil of extremism and terrorism.

"Man-mass" is not a layer, but a type of modern average person, which is common in all groups and spheres of society. He can also be in an environment that considers itself elite and intellectual. His features are found everywhere and at the same time he seems to be nowhere. This is due to its variability, i.e. the possibility of self-change. The mass man is such that he has the potential of his own overcoming. There are no external obstacles to this, all obstacles are internal in nature, and therefore can be overcome.

Opportunities to overcome worst features mass man depend on the characteristics of time, technological and other achievements. Today he is more informed than previous generations, he knows much more. True, this knowledge and information are rather superficial. Today, however, nothing prevents them from becoming deeper, except for the lack of desire and will to overcome their own inertia and mental slumber. The background and opportunities for such growth are unlimited technological possibilities, the expansion of communications between people and other factors.

Classical art was distinguished by conceptual clarity and certainty of visual and expressive means. The aesthetic and moral ideals of the classics are as distinct and easily recognizable as its images and characters. Classical art elevated and ennobled, as it sought to awaken the best feelings and thoughts in a person. The line between high and low, beautiful and ugly, true and false in the classics is quite obvious.

Non-classical culture (“modern”, “postmodern”), as noted, is emphatically anti-traditionalist in nature, overcomes canonized forms and styles and develops new ones. It is characterized by blurring of the ideal, anti-systematic. Light and dark, beautiful and ugly can be put in one row. Moreover, the ugly and ugly are sometimes consciously put in the foreground. Much more often than before, there is an appeal to the area of ​​the subconscious, making, in particular, impulses of aggressiveness and fear the subject of artistic research.

As a result, art, like philosophy, discovers that, for example, the theme of freedom or lack of freedom cannot be reduced to a political-ideological dimension. They are rooted in the depths of the human psyche and are associated with a desire for domination or submission. Hence comes the realization that the elimination of social unfreedom does not yet solve the problem of freedom in the full sense of the word. The “little man”, so sympathetically spoken of in the culture of the 19th century, turned into a “mass man”, showed no less craving for the suppression of freedom than the old and new rulers. The irreducibility of the problem of freedom to the question of the political and social structure, and of human existence to sociality, was revealed in all its acuteness. That is why in the 20th century there is great interest in the work of F.M. Dostoevsky and S. Kierkegaard, who developed the theme of freedom, referring to the depths of the human psyche and the inner world. Subsequently, this approach was continued in works filled with reflections on the nature and essence of aggressiveness, rational and irrational, sexuality, life and death.

For all the controversy and problematic nature of non-classical culture and art, their appeal to the dark sides of human nature is not only an element of outrageousness, but also a means of achieving a cleansing effect. It is known that ignorance, silence, concealment give rise to anxiety and aggressiveness. Highlighting the hidden is able to clarify its content and, therefore, neutralize aggressiveness. By virtue of its ideal nature, an artistic or other image of evil, ugly, lack of culture can reduce their chances of being realized in life, because a person, horrified by what he sees on stage or canvas, will try to avoid this in reality. In addition, modern non-classical culture as a complex combination of rational, irrational and super-rational appeared precisely because the rationalism of culture of the Enlightenment type was insufficient to prevent the most monstrous crimes; moreover, it turned out that “monsters are born” not only by the “sleep of reason” (F. Goya), but also by its “arrogance” (F. Hayek). Rational projects and schemes are capable of ugly deforming reality, while at the same time not preventing the wildest passions and instincts from breaking into the light. Forced to turn to the low and dark in man and society, culture warns.

3. The crisis of spirituality in modern society

The crisis of spirituality in society is not something abstract and cannot be schematized in terms of a set of traits and signs such as a “fall in morals”, the degeneration of social institutions, or the loss of religiosity. The assessment of the essence and meaning of a spiritual crisis is always specific and depends on the subject's understanding of the essence of spirituality, on his views on the nature of a person's relationship to spiritual reality.

For a researcher who limits the sphere of spirituality to public consciousness, lack of spirituality will inevitably look like a combination of various unfavorable tendencies and states of public consciousness, such as: the strengthening of nihilistic, chauvinistic and racist sentiments, the decline in the prestige of knowledge, the dominance of mass culture, and the like. Individual lack of spirituality manifests itself in this case as the infection of individual people - to a greater or lesser extent - by these products that are social in nature.

The crisis of spirituality with this approach is localized in the socio-cultural zone and is a consequence of the decline of the established centers of spiritual experience. It was in this socio-cultural context that the philosophy of life and existentialism developed the problem of the crisis of European spirituality. Since the starting point of any culture is the recognition of higher supra-individual goals, meanings and values ​​of being, the loss of these latter by modern culture naturally led to nihilism, which conceptually expresses and consolidates the crisis of spirituality.

Even the ancient Greek philosophers discovered that the cultural, political and social spheres cannot provide space for the deployment of the highest spiritual capabilities of man; this requires the highest values: truth as Good, God as a first principle, faith in the absolute essence of things, and the like. And as long as these values ​​are part of everyday life, no particular flaws in social and cultural life can cause a crisis of spirituality and the nihilistic moods that express it.

The crisis of spirituality, therefore, is generated by a complex cause, which includes three points:

1. Theological, manifested in the loss of religious feeling;

2. Metaphysical, associated with the devaluation of absolute values;

3. Culturological, expressed in the general disorganization of life and the loss of meaningful life orientations by a person.

The paradox of the situation in which modern man finds himself lies in the fact that a spiritual crisis arises and develops against the backdrop of a sharp improvement in people's living conditions. The reason for this improvement is the technization of all aspects of social life, as well as the "progressive education of people"; the first leads to the growth of all forms of alienation and demoralization of society, the second - to the pathological attachment of a person to a cultural environment ideally adapted to satisfy his desires and needs, which grow, crowding out goals and replacing meanings. However, not being an essentially self-sufficient being, man was deceived by his functional self-sufficiency and, shutting himself up in himself, fenced himself off from the Spirit, from its life-giving source.

The crisis of spirituality is thus the result of a catastrophic loss of spiritual experiences, the mortification of the spirit, which is so literally reflected by the term "spirituality". Against the background of the practical absence of a living spiritual experience, the information overflow of a person and society looks especially depressing. Paradoxical as it may seem, the development of a person's creative forces ultimately leads to lack of spirituality, when they cease to be supported by a spiritual, moral principle and, as a result, turn into an end in itself in his life.

IN early eras, despite the constraint of the creative human potential, it was the spiritual principle that filled the life of the elect with the highest meaning and acted as an organizing and ordering basis for all others. The prerequisites for the loss of the integrative function of human existence by the spirit developed in the New Age, when, after the Middle Ages, "man went the way of autonomy of various spheres of creative human activity ...". In this situation, the individual and the partial—political systems, economics, technology, forms of social division of labor—begin to lay claim to totality and integrity as factors in the organization and rationalization of social life. However, the total rationalization of the world turned out to be a myth, and the individual consciousness, having exhausted mental means in an attempt to “disenchant” the world, came to the conclusion about the absurdity and meaninglessness of being.

Spirituality, therefore, has deeper roots than moral corruption, political reaction, or economic and cultural decline. Moreover, its foundations are laid just in the epochs of the highest flourishing of culture. If spirituality is understood as the conjugation of a person with the Spirit, one will have to admit that, due to the extreme scarcity of living spiritual experience, the modern person is characterized by the underdevelopment of the individual spirit, in which all of it is concentrated on intellectual activity, because only this is enough for its strength. In moral terms, this underdevelopment is expressed in identifying oneself exclusively with the external person, narrowly focused on the social environment and limiting himself to its norms and values, because he does not recognize any other values. His conscience can be sharpened, painfully sensitive to situations connected with social life, that is, with this worldly existence of a person, but is not able to see any spiritual meaning behind them. Such a person is moral in the sense that I. Kant puts into this concept, in whose concept morality is understood as obedience to a general universal law.

Carrying out the Kantian concept of "moral man" to its logical end, K. Popper and F. Hayek subsequently simply replaced the moral concept of conscience with the socio-ethical concept of "justice". Meanwhile, true spirituality is not a moral category, but a moral one. It is addressed to the inner, subjective feelings and experiences of a person. Without elevating moral principles into law, it relies in solving moral and meaningful problems on the spiritual experience of knowing God, ascent to God, and as absolute guidelines relies on the spiritual experience of people who have reached the highest form of spirituality - holiness, a state in which the inner, spiritual person is completely subjugated the external - social, earthly man. Since such experience is always concrete, unlike an abstract moral principle, it cannot be used to justify anything and everything. spiritual man in his aspiration to the Spirit, he sees and knows with the spirit, often contrary to the usual logic and habitual ideas. His conscience easily comes to terms with external, social or personal, injustice; external virtues (as opposed to thoughts) are not very significant for it; he reacts sharply precisely to that in which the outer man has no part at all, for example, to original sin, while from the point of view of the outer man there is nothing more absurd than this idea.

The solution of the question about the essence of any phenomenon is possible only if its developed forms are studied. The higher forms are the key to the analysis of the lower ones, and not vice versa. It is useless, for example, to try to draw conclusions about the structure of man based on the study of higher primates, just as it is useless to study the phenomenon of corporeality using the example of angelic existence only on the grounds that angels, as created entities, have a refined (compared to human) corporeality. And if we, knowing that somatism was an essential feature of the ancient worldview, that it was in ancient Greek thinking that corporeality was elevated to the highest principle and resulted in a literal, sculptural design, we suddenly neglect this fact and turn to angelology for the purpose of studying the phenomenon of corporeality, which deals with corporeality as a relative property that literally disappears from our human dimension - can we expect to see anything significant behind this phenomenon? The same is the case with spirituality, when we refuse to study its higher refined forms and remain within the world of human consciousness - individual and social. Does spirituality manifest itself somehow at this level? Certainly, since consciousness is spirit.

Appeal to the problem of spirituality opens up new facets of the relationship between mysticism and scientism. Science, for all its effectiveness, is unable to quench a person's passion for knowing the secrets of being and himself. Awareness of this circumstance led in the 20th century to a break in the existing worldview attitudes and attempts to go beyond the traditional confrontation between scientific and extra-scientific, including religious knowledge. In this regard, it is necessary to voice a warning against the propaganda of broad worldview pluralism that has recently unfolded, calling for recognition of the same status for science, on the one hand, and parascience, occult and religious teachings, on the other. These appeals do not look convincing: the elimination of the demarcation line between science and religion, science and mysticism poses a real threat to culture, because the syncretic form that has arisen as a result of such a mixture will destroy both science and religion, which will lead to a further decline in religiosity, as a result of which lack of spirituality may become irreversible.

4. The problem of spirituality in the modern world

Today, everyone is well aware of the spiritual and moral problems of our society. I write and talk a lot about this, but only awareness of the problems is not enough to find their solution. In the process of formation of civil society, the role of spirituality of each individual increases many times over.

Moral fundamentals are the main filters for creating and maintaining a system of the state, in which the dignity and freedom of the individual should come first. A person must be able to distinguish between alien and hostile. Spirituality should protect us from wrong deeds and destructive actions in relation to others and ourselves.

The big problem is that the level of spirituality, and, consequently, of public consciousness is declining imperceptibly. The manifestation of this is indifference, increased aggression and cruelty, the emergence of consumer desires. Slow dissolution of conscience undermines moral memory, reduces general intellectual abilities. As a consequence of the foregoing, the destruction of creative abilities and the cessation of the spiritual development of a person occurs.

Distracting for a second from our physical and material needs, we can notice that a “worldview catastrophe” is taking place. Society is changing internal structure and general spiritual and psychological climate. With the absence of the imposed political ideology that was practiced by the government in the middle of the last century, the mind of the citizens was at a loss - what to believe in and what ideals to follow?

But consciousness cannot be empty, and new trends come to replace the "ideology of Marx". One of them is the appearance in the minds of a passionate desire to fill their world with material values, consumer desires and fight for a fictional success imposed by the same confused minds. Now the majority of representatives of our society openly reject the spiritual component of human existence, attempts to know the soul, to contemplate the beauty in the world around us and the eternity of being seem alien to them. The industry of consumer desires is developing. And the success of materialism is due not only to the absence of ideals, but also to the methods of modern pedagogy, politics, and even psychology.

Currently, many forms of psychological, psychosocial and alternative means of leaving a person from responsibility for their actions have been created. We can recall such techniques of external programming and coding of someone else's personality as hypnosis, 25-frame, commercials, neuro-linguistic programming, etc. - all this applies to and is based on the foundations of modern philosophy and psychology.

Political actions, such as elections, referendums, and simply demonstrations, also widely use the tools of sociotechnical means of influence. The main goal of such events is to manipulate the "unconscious" of the masses. As a result, the highest social figures get a group of people with a complete apathy for social contradictions and injustice.

Our society has forgotten about God. Some consider it an abstract concept - they believe in the universal mind, Super-I, etc. They believe that it does not matter what to believe in, the main thing is to fill your soul with this feeling. But it is not so. The feeling of the Divine presence should be inherent in everyone. It is precisely because of its absence in modern society that the problems of various forms of youth addiction are catastrophic. Alienation and soullessness destroy life and push people to search for something that will fill their life with anything - drugs, alcohol. If it bothers, then suicide as the last exit.

But worldview problems give rise to another trend - an attempt to find the meaning of life, built on a special, one might even say peculiar, spiritual practice, such as Eastern mysticism, magic and occultism.

Various sects and neo-pagan cults flourish in the public consciousness. The idea imposed on society that we are at a turning point in human development and are discovering more and more knowledge about us and the Universe itself makes people believe in the “Cosmic Mind”, the “Information Society”, which do not need spirituality and faith.

But if you look in more detail at the causes of the ideological catastrophe of our time, you can also see that man himself is the cause of the decadence of spirituality and mercy. He presents himself in consciousness as something incomplete, this is confirmed huge amount scientific currents of philosophy and sociology. An example of the above is the emergence of Freudianism, the isolation of the individual from others in the school of Kant, the separation of man as a being that consumes everything and lives only for himself, and the development of such theories.

Such models of man are the product of sciences similar to natural ones. But a person, first of all, is a spiritual person, living not only in the physical, thinking and feeling emotionally. And only by this definition fit into a strict framework scientific works life and personal development is not possible.

Properties human soul, such as originality, uniqueness, the ability to express themselves - the basis of our Orthodox culture. They define the meaning of activities and human relationships.

On this moment The development of society requires, first of all, to reconsider the psychological, political, economic, humanitarian and philosophical views on the individual.

Modern society is obliged to begin a spiritual and moral revival. Education should aim to develop not only the mental abilities and intellect of a person, but also to teach a person to acquire himself, a human image, which will allow him to be himself and share good and evil. Each person must become the subject of historical and cultural actions.

Through education, young people should be included in the continuous process of development of society and their own formation in it. Education is entrusted with the function of introducing new generations to the way of life of the elders, with the acquisition of knowledge and values ​​accumulated over the centuries.

The main pain point of the modern social situation is alienation and confrontation family traditions, in general, social foundations, the destruction of ties between parents and children. The absence of established communities of people can also be attributed here, i.e. those that would have national, spiritual, cultural and social common values ​​and meaning. Now most of the organizations and informal associations are of a destructive nature.

In pedagogy, the concepts of "spirituality" and "morality" are usually linked together, and this is deep meaning. Yes, in the very general view, morality is a consequence and cause of the way of life of human communities; it is here that the norms, values ​​and meanings of human society live.

Thus, we can conclude that a modern person faces a difficult choice, how not to commit immoral acts among the ongoing changes and phenomena in the life of society, to be able to draw the right conclusions and choose actions based on the principles of morality and spirituality. Moral humanism, based on the principle of harmony between man and nature, becomes a necessity.

Conclusion

Human spirituality is the ability to go beyond the narrowly selfish desire to survive, succeed, protect oneself from adversity. A life filled with spiritual wealth involves not only the inclusion in the image of one's own "I" of huge - in breadth and depth - information about the world around us, but also the ability to consider one's "I" in the context of the universe. At the same time, a person acts not as a passive link, but as a subject of activity. This is a person who is trying to understand his destiny in this world, striving to fill his life with a certain meaning and actively realizing his potential in the name of certain ideals, and not for purely selfish purposes.

Spirituality cannot be reduced to a high and diversified intellect also because it is not only a problem of self-consciousness, but also an emotional category that provides for the priority of the first in a complex dialogue of good and evil beginnings of being. For some, it is a reliance on the morality of society, on the principles of religious dogmas, for others it is their own conscience, which does not allow them to cross the line beyond which there is a danger of infringing on the interests of other people. If a person does not violate the laws of justice, not out of fear of punishment, but at the behest of his own moral principles, the violation of which threatens him with a loss of self-respect, then this is already a sign of a higher mentality.

Spirituality is a concept that implicitly contains indifference to the surrounding world. This is bias with a positive sign. It is also a desire to fill one's life with passion and interest in different spheres of life, love for one's country, for nature, for people, for something that is not a tool for realizing a pragmatic need. In contrast to ordinary interests aimed at pleasing human flesh, spirituality means a person's focus on other, non-material values.

By now, a situation has developed when such natural essences of human qualities as kindness, love for one’s neighbor, decency, courage, honesty, began to seem like a rudiment, stupidity, became an indicator of the inability to “adapt to life”. Almost every person in his depths is burdened by such a situation, he sees the true meaning of being, and is drawn to it. But the massive and inert reality of negative spirituality, the passivity of a person and his unwillingness to suffer, which is inevitable with an independent path to a worthy meaning in the era of the domination of evil - all this makes a person’s vague attempts fruitless and, ultimately, works for the same negative reality. Therefore, "diagnosing" spiritual state modernity, we have to admit that humanity is "sick to death."

Different countries and different regions of the world justify the worthlessness of their current existence in different ways: some refer to the responsibility of the strong, who must take care of the growth of democracy around the world, following this process through the slot of an automaton, others relieve themselves of responsibility, referring to the difficulties of the transition period , others strive to keep the won economic positions and "high quality of life" by any means, etc. All this, as in some kind of absurd game, as in a kaleidoscope - flickers, the picture is replaced by a picture; no one is personally responsible for the overall result, and the result, meanwhile, is terrible. The world has become alien to man, it is uncomfortable and hard for a man in it: it is hard for the poor, it is hard for the rich. One barely makes ends meet, the other must constantly hide these ends in the water.

But never before has this “house of mankind” been so well built that there is no place for man himself. The current crisis of human being in the world is fundamentally different from the previous ones: it is not for nothing that a person began to “rush to the stars” in the hope that his new home might be there, but this is unlikely. Here on Earth one must live, but one must live, not pretend.

List of used literature

1. Introduction to philosophy. Textbook for higher educational institutions, 2 vol. / Ed. Frolova I.T. - M., 2009.
2. Mironov V.V. Philosophy. Textbook for high schools. - M., 2009.
3. New Philosophical Encyclopedia. 1-4 v. - M .: Thought. 2008.
4. Radugin A.A. Philosophy. Lecture course. - M., 2007.
5. Spirkin A.G. Philosophy. Textbook. - M., 2009.
6. Tokareva S.B. The problem of spiritual experience and methodological foundations for the analysis of spirituality. - M., 2009.
7. Philosophical encyclopedic dictionary. - M., 2008.

Tokareva S.B. The problem of spiritual experience and methodological foundations for the analysis of spirituality. – S. 91.

Tokareva S.B. The problem of spiritual experience and methodological foundations for the analysis of spirituality. – S. 95.

Annotation. The article discusses the causes of the global crisis of modern society associated with a low level of morality. The understanding of basic concepts in a consumer society and in a highly moral society. The ways out of the crisis state of modern society, presented in the "Doctrine of high morality", are considered, the role of the social movement to overcome the crisis state of society is shown.

Modern society is in a global crisis. Every day, media reports come in about political confrontation and military conflicts, terrorist attacks and environmental, man-made disasters, the bankruptcy of not only individual companies, but entire countries. And there seems to be no end to it. What's the matter? What is at the heart of this global crisis? The answer to these questions should not be sought in economics or politics. The roots of the crisis are much deeper - in the sphere of the spiritual and moral life of society and each individual.

In what case does it become possible for a person to pour waste with toxic substances into water bodies; produce products with unhealthy components and counterfeit medicines that cannot help a person in a difficult situation; to bomb civilian targets, knowing in advance that there are civilians, children? There is only one answer - in case low level morality. This is precisely the main reason for the global crisis, which has engulfed almost all countries of the world and all aspects of society.

The ideology of the consumer society, when the main value is money and power, leads to the substitution of universal human values ​​that were professed in different eras, different peoples, false values, to the distortion of the basic basic concepts. In a society dominated by the ideology of consumption, exorbitant desires are inflated, lying mainly in the sphere of material goods, the thirst for pleasure. Profit becomes the main priority of people, and elementary concepts are interpreted with the opposite meaning. As a result, modern society is not so much evolving (in certain areas) as degrading as a whole.

Notable historians, political scientists and politicians V.E. Bagdasaryan and S.S. Sulakshin in his monograph considers the value factors that strengthen the Russian state, and also identifies factors that have a devastating effect on it, the so-called anti-values, which are focused not on the strengthening and life of any state, but, on the contrary, on its weakening and even death.

The conclusion reached by the authors is disappointing: “... Russia at the beginning of the 21st century. is in a state of not just a crisis, but a civilizational catastrophe. The erosion of the country's values ​​is one of its factors. Many of them have reached historic lows. The way out, respectively, is seen in the development of the vital potentials of the country, which ... correspond to the highest values ​​of the state.

And this is understood not only by scientists and politicians. More and more ordinary people, citizens of Russia and other countries, understand the importance of raising the level of morality in society, considering this process as an effective mechanism for the evolutionary development of society. There is a trend of more and more active involvement of Russians and citizens of other countries in actions aimed at the revival of morality in the world, overcoming the magic of anti-values. One such example is the activity of the International Public Organization “FOR MORALITY!”, which includes participants from 50 countries of the world. Members of the Movement “FOR MORALITY!” they do not just start with themselves and strive to lead a moral lifestyle, they meet people, talk about the problems of morality in society, and also try to include the leadership of their countries in solving this problem. In particular, the participants of the Movement developed policy document The “Doctrine of High Morality” (hereinafter referred to as the Doctrine), which is a look at the causes of the current state of society, defines the main value orientations, defines basic concepts, and suggests ways out of the ideological crisis. The doctrine contains the concept of the ideology of a highly moral society, which can serve as the basis for the formation public policy, improving the legal framework, as well as to develop targeted programs in the field of improving morality.

The existing deformations in the spiritual and moral sphere are clearly manifested when comparing the understanding of the basic concepts such as God, man, the physical world, society, freedom, power, and others presented in the Doctrine. Considering them will help, in our opinion, to see a way out of the current crisis situation.

The concept of "God". In a consumer society, this concept is no longer perceived as a source of absolute values ​​that determine a person's entire life. Instead, fetishism is implanted - religious worship of material values, the cult of money dominates. The psychology of "fast food" is also manifested in matters of faith. Often the worship of God is formal, associated only with the observance of rituals.
Objectively, God is the Supreme Law that governs the Universe. Everything is subject to this Law. Following it allows the individual to develop spiritually and morally.

The question of the existence of God is gradually moving from the field of religious and philosophical reasoning to the field of scientific research. So, in the world there are a large number of fundamental physical constants (gravity, electromagnetic force, nuclear interaction, the ratio of the Earth's radius to the distance to the Sun, and others). Research results of mathematicians, the Problem of Morality and the global crisis of the society of physicists and astrophysicists from different countries of the world - I.L. Rosenthal, V.A. Nikitin, S. Weinberg, R. Breuer, F. Dyson, D. Polkinhorn, D. Barrow, F. Tripler, D. Jean and others - indicate that the slightest change in any of them would lead to the destruction of the Universe. Scientific research in this area allowed scientists to conclude that there is a Supermind that controls the Universe.

The greatest physicist of the 20th century, Arthur Compton, Nobel laureate, says: “Faith begins with the knowledge that Higher intelligence created the universe and man. It is not difficult for me to believe this, because the fact that there is a plan, and therefore Reason, is irrefutable. The order in the universe, which unfolds before our eyes, itself testifies to the truth of the greatest and sublime statement: "In the beginning - God."

Similar statements were made at different times by: Albert Einstein, Max Planck, Charles Darwin, K. Flammarion, N.I. Pirogov, Jules S. Duchesne, F. Crick, A.D. Sakharov, P.P. Garyaev and many other scientists of the world.
The concept of "Physical world". In modern society, there is an idea that there is only the physical world that can be seen, touched, studied, decomposed into its component parts, therefore all activity is limited to this world.
However, scientists have proven that the physical world is only the “tip of the iceberg”. Nobel Prize winner, Italian physicist C. Rubbia, claims that visible matter is only one billionth of the entire universe. The universe is much wider, and scientists are providing evidence for new levels of life in it. The discovery by the Russian scientist S.V. Zenin of the information-phase state of matter, the development by the English physicist D. Bohm of the theory of the holographic Universe, the discoveries of Russian scientists G.I. Shipov and A.E. Akimov in the field of the theory of physical vacuum and torsion fields testify to the multilevel nature and the existence of a reasonable control of the Universe.
The concept of "Man". In a consumer society, a person is considered as part of the material world. It has a "beginning" (birth) and an "end" (death) - just like any object or process has its origin and destruction. physical world. And since, according to the ideas of the majority, a person lives once, then one must live one's only life in the enjoyment of all its benefits. It is impossible to become perfect in one life, so there is no point in striving for high morality, which provides for internal limitations and self-discipline.

However, if we take into account that the Universe is the most complex multi-level system of existence of different planes of being, therefore, such a complex living organism as a person is also multidimensional. Computer GDV-graphy technologies developed by K.G. Korotkov and based on the Kirlian effect, clearly show that a person has an energy component - a biofield that reflects his thoughts and feelings.

In addition to the mortal part, a person also has an immortal part, which evolves over many incarnations. Over the course of many of his lives, a person accumulates experience, develops his best qualities, and, according to the causal relationship, reaps the consequences of his actions, committed not only in one life, but in all previous existences. If a person knew that he lives more than once, he would think deeply before committing an immoral act. He would understand that if he offended and humiliated, deceived and killed someone in a previous incarnation, then in a subsequent rebirth he himself would be offended and humiliated, deceived and killed.

A scientific approach to the study of reincarnation, developing since 1960, organized in 1980. International Association past life research therapy, which includes scientists from the UK, Germany, the US, Russia and other countries, has documented thousands of cases of memories of past lives. For example, an American doctor, Professor I. Stevenson, studied 3,000 cases of children's memories of past lives for 40 years.

Teaching in kindergartens and schools of only two laws of the universe: on the causal relationship and on the rebirth of the immortal part of man - in one or two generations would radically change society and direct it along the moral path.

Having considered in detail the first three concepts, we will consider the rest briefly.
"Society" - in a consumer society, racial, property, religious and other inequality is assumed. In a highly moral society, humanity is a brotherhood of peoples.
"Freedom" - in a consumer society is manifested in non-observance of the Higher Law. Permissiveness, abuse to satisfy desires and receive pleasure. In a highly moral society, freedom is a conscious need to follow the Higher Law that exists in the Universe. Unlimited freedom to act within the limits of this Law.

"Power" - in a consumer society, power is aimed at keeping the masses in obedience, follows the political situation, generates corruption and the struggle for power. Positions are bought. In a highly moral society, power is an honorable duty. The best representatives of society occupy leadership positions in accordance with their moral qualities.
"Finance" - in a consumer society they act as a means of control, manipulation, control, enslavement. In a highly moral society, finance is a temporary phenomenon at a certain stage in the development of society (as an equivalent of exchange, a means of accounting and distribution).

"Work" - in a consumer society is a way to earn money. In a highly moral society, work is the highest joy, a way of creative self-realization of a person.
"Wars" - in a consumer society, this is a means of fighting for power, control, wealth and Natural resources. In a highly moral society - a world without wars. Implementation of the principle of non-violence in international, social and interpersonal relations.
"Medicine, health care" - in a consumer society, treatment and medicines are used as a means of profit. There is no interest in the person being healthy. In a moral society, their goal is the health of every person. The basis of health is harmony with Nature.

"Education" - in a consumer society, a means of reproducing the labor force and educating citizens of the qualities necessary for the state. In a moral society, each person should receive the most versatile education as a means of revealing the inner potential of the individual.

"Mass media" - in a consumer society, this is a source of manipulation of mass consciousness. Fulfill the social order of those in power. Contribute to the stupidity of the population. In a moral society - contribute to the expansion of the horizons of each member of society. Expand and deepen knowledge.

"Art" - in a consumer society is seen as a commercial product of mass consumption. Reflects the immorality of society. In a highly moral society, it gives examples of high morality and morality, elevates the consciousness of people.

"Science" - in a consumer society serves the interests of financial elites. Scientific discoveries used for profit, for military purposes. In a moral society, science studies the laws of the construction of the Universe and helps humanity to follow them. All scientific achievements and developments are aimed at improving human life.

"Family" - in a consumer society, the degeneration of the family is observed: same-sex marriage, incomplete families, sexual perversions. In a moral society, the family is the backbone of society and the state.
"Free time" - in a consumer society is used for pleasure and entertainment. In a moral society, it is used for education and self-improvement.
The authors of the Doctrine of High Morality believe that the revival of morality should become a national program, a national ideology, promoted at all levels, in all possible ways. Only in this case is it possible to overcome the global moral crisis of modern society.

States built on moral principles have always had a social, economic and political advantage, which led them to prosperity and prosperity. Therefore, the only way out of any crisis is to raise the morality of the people. When a person becomes more and more moral, he himself automatically begins to reject what is immoral.

Now modern media are adjusting to the lowest desires of people, promoting low standards: rudeness, smoking, violence, sexual abuse and perversion, and others. The problem of Morality and the global crisis of society However, the state has found strength in itself high level start a campaign against smoking and alcoholization of the population. The next step should be the penetration on TV screens, on the radio, on the pages of publications of higher, more moral, beautiful examples of art and culture, which should gradually oust (not by prohibition) vulgarity, rudeness and violence from the consciousness of the people, and therefore from all areas of state life. It is necessary to settle in the minds of the people the understanding of God as the Highest Moral Law that exists in the Universe. Required for state level promote moral concepts such as honor, sincerity, kindness, modesty, benevolence and others. Russia must become a stronghold of morality in the world!

Literature:
1. Bagdasaryan V.E., Sulakshin S.S. Highest Values Russian state. / Series "Political Axiology". Scientific monograph. - M.: Scientific expert, 2012. - 624 p.
2. A. V. Bychkov, T. N. Mikushina, M. L. Skuratovskaya, and E. Yu. "The Doctrine of High Morality"