Introduction
Morality is one of the most important and significant factors of social life, social development and historical progress. The meaning of morality lies in the voluntary, independent coordination of the feelings, aspirations and actions of members of society with the feelings, aspirations and actions of fellow citizens, their interest and dignity, with the interest and dignity of society as a whole. Ethics - (Greek ?ijkn, from ancient Greek ?ipt - ethos, “character, custom”) - philosophical study of morality and morality Dictionary of ethics ONLINE // moralphilosophy.ru. .
However, the word “debt” itself has begun to disappear from the Russian lexicon in recent years. Today in Russia you can often hear the following moral teaching: “No one on the whole Earth owes anyone anything!” But human society was created by our distant ancestors for the mutual assistance of people to each other. And this mutual assistance was the duty of everyone. If our ancestors had not felt this, society itself, society, could not have arisen.
The purpose of this work is to consider moral duty as a category of ethics.
The concept and essence of moral duty
Duty is the need to fulfill one’s moral duties, to submit to a more significant will than one’s own Razin A.V. Ethics: Textbook for universities. - 3rd ed., revised. - M.: Academic Project, 2006. - P. 62.. “Debt,” says V.I. in the dictionary. Dalia, - everything that must be fulfilled is a duty. The general duty of a person includes his duty to God, the duty of a citizen and the duty of a family man; by fulfilling these duties he is in debt, they constitute his duty.” The key word here is the word "duty". Man, according to Dahl, is certainly obliged to God, the state, and family. As usual, he illustrates his definition of the concept with proverbs and sayings that characterize the attitude of a Russian person to duty:
· “Debt does not roar, but does not let you sleep,”
· "Debt good turn deserves another",
· “We must live as God commands”,
· “Not everything should be possible” Dahl’s Explanatory Dictionary ONLINE // slovardalja.net..
We can distinguish two types of debt, which in real life are closely intertwined: empirical and moral.
Empirical debt comes in many varieties: parental and child debt, fraternal and friendly debt, duty to the homeland, professional duty.
Moral duty is a duty of selfless, indiscriminate benevolence towards all sentient beings, and ideally towards all living beings.
Let us note that when understanding the category of duty of industrial, political, military, civil and other duties of a person, one should distinguish from moral duty in the proper sense, meaning unconditional respect for human dignity in each individual, affirmation of the humanity of society.
There are various approaches to understanding the essence of moral duty, determined by worldview. The religious worldview sees the basis of duty in the divine commandments; atheistic - in the very nature of man, in the a priori moral law, in the natural desire of man to receive pleasure, enjoyment. Accordingly, different philosophers answer the question in different ways: who has the right to determine the content of duty: conscience, society or the moral sense of the individual.
An important milestone in the development of the content of moral duty in the history of ethical thought was the work of Immanuel Kant (1724-1804). Kant is a philosopher and scientist, the founder of German classical philosophy, the founder of “critical” or “transcendental” idealism. Kant’s concept of morality received a thorough development in such works as “Foundations of the Metaphysics of Morals” (1785), “Critique of Practical Reason” (1788), and “Metaphysics of Morals” (1792). Adjacent to them are Kant’s works “On the Initially Evil in Human Nature” (1792), “Religion within the Limits of Reason Only” (1793) by L.A. Kalinnikov. I. Kant on the specifics of morality and its role in the system of morals // Kant collection. - 2009. - No. 2. - P. 61. . Kant makes an attempt to comprehensively solve the problem of “Man and the world around him”, to answer three questions that exhaust this problem, which he formulated in the “Critique of Pure Reason” as follows:
"1. What do I know?
2. What should I do?
3. What can I hope for?
And Kant was absolutely right in asserting that in these three questions “all the interests of my reason (both speculative and practical)” are united. Kant I. Critique of Pure Reason. - M.: EKSMO, 2010. - P. 661..
Kant considered understanding the foundations and essence of moral rules to be one of the most important tasks of philosophy. He said: “Two things always fill the soul with new and ever stronger surprise and awe, the more often and longer we reflect on them, this is the starry sky above me and the moral law in me.” Ibid. - P. 499.. According to Kant, man acts necessarily in one respect and freely in another: as a phenomenon among other natural phenomena, man is subject to necessity, and as a moral being he belongs to the world of intelligible things, noumena. And in this capacity he is free. As a moral being, man is subject only to moral duty.
Kant formulates moral duty in the form of a moral law, or a moral categorical imperative. This law requires that each person act in such a way that the rule of his personal behavior can become the rule of behavior for everyone.
Like other human abilities, the sense of duty, according to Kant, is unknowable in its origins. But we cannot deny the rational nature of moral obligation. Is it not reasonable that our moral duty commands us to love one another? Isn't it reasonable for him to demand respect for his own kind? Based on this, Kant concludes that moral duty is a manifestation of practical reason, which has unconditional priority over theoretical reason.
According to Kant, moral feeling must be mediated by duty and limited by it. And debt is something unconditional and self-sufficient. Yu.E. Solovyov writes: “Morality, according to Kant, cannot be determined either by calculation, or by benefit, or by the desire for happiness or pleasure.” Solovyov E.Yu. Kant: knowledge, faith and morality // Solovyov E.Yu. The past interprets us (Essays on the history of philosophy and culture). M.: Progress, 1991. P. 74.. Moral behavior, he argues, cannot have external motives at all. And he recognizes only duty as the only internal motive for such behavior. A person acts morally, Kant emphasizes, when he acts contrary to inclination, calculation, etc. And such ethics is called the ethics of rigorism.
To explore the understanding of the category of moral duty by modern authors, we present some definitions of morality found in the literature.
Morality is a system of historically defined views, norms, principles, assessments, beliefs, expressed in the actions and actions of people, regulating their relations to each other, to society, a certain class, state and supported by personal conviction, tradition, upbringing, the strength of public opinion of the whole society , a certain class or social group. The criteria for norms, assessments, and beliefs are the categories of good, evil, honesty, nobility, decency, and conscience. From such positions, a moral interpretation and assessment of all social relations, actions and actions of people is given by Lukasheva E.A. Law, morality, personality. - M.: Nauka, 1986. - P. 34, 56, etc.
Another definition of morality is given by V.A. Makeev: “Morality (morality) are views, ideas and rules that arise as a direct reflection of the conditions of social life in the minds of people in the form of categories of justice and injustice, good and evil, praiseworthy and shameful, encouraged and condemned by society, honor, conscience, duty , dignity, etc.” Makeev V.A. Ethics and morality in corporate relations // Power. - 2011. - No. 1. - P. 59..
Debt is a category of ethics, meaning the individual’s attitude towards society, other people, expressed in moral obligation towards them in specific conditions Khazykova T.S. Personal responsibility as a socio-psychological phenomenon // News of the Volgograd State Pedagogical University. - 2009. - No. 6. - P. 36..
Summarizing the above opinions, we can conclude that moral duty is a moral task that a person formulates for himself on the basis of moral requirements addressed to everyone. This is a personal task for a specific person in a specific situation.
Duty is a fundamental concept of moral consciousness and ethical thought, which reflects the unconditionally binding nature of moral values and principles. The concept of “duty” is applied to a set of actions that, in accordance with these values and principles, is assigned to a moral subject. When a person says: “this is my duty,” he indicates a moral necessity to perform a certain act or abstain from it, despite opposing psychological factors, which, following I. Kant, can be designated as inclination. Violation of duty entails self-condemnation and in some cases makes external condemnation justified. Debt exists in relation to certain obliging subjects, in the Kantian formulation - it “fulfills the goal of the will of a [certain] person,” which is formalized using the stable formulation “debt to someone.” However, it must be taken into account that the subjects to whom there is a duty are not always the immediate goal of a duty-motivated act: respect for the needs and interests of non-human living beings may be dictated not by a duty to nature, but by a duty to people; saving a brilliant painting, involving a risk to life, may be an expression of duty not to the artistic creation itself, but to an audience capable of appreciating its aesthetic properties; attention to personal hygiene may act not as a duty to oneself, but as a duty to society, etc.
This difference plays a significant role in the process of a person’s comprehension and clarification of his system of responsibilities. Because of this, it becomes the subject of special ethical reflection. The original nomenclature of binding subjects for modern European ethics belongs to S. Pufendorf: God, other people, the actor himself. I. Kant suggested that one of the elements of this list was included in it due to linguistic ambiguity (amphiboly). Duty to God, like duty to non-human living beings, is impossible for I. Kant. In the first case, since God, as “an idea proceeding entirely from our own mind,” “is not some given being to whom we would owe any duty,” in the second, because animals do not have a rational will. An imaginary debt to nature or God is essentially a debt to oneself. Kant's understanding of the types of duty is also subject to severe criticism: according to some modern theorists, the actor cannot act as an obliging subject in relation to himself, and the one generating the obligation of another is not necessarily a rational being.
The concept of duty is closely related to the concept of obligation. However, there are certain semantic differences between them. If duty more often means the practical implementation of the entirety of moral requirements or some part of them, but taken as an integral normative complex, then duty is a moral necessity to fulfill a separate requirement that is within the bounds of duty. An additional semantic distinction between these concepts concerns the fact that the word "duty" is surrounded by a more powerful emotional aura, initially having a connotation of sublimity, while the word "obligation" can refer to both the most trivial and the most significant manifestations of human life. In addition, the word “duty” is usually associated with a high degree of consciousness in the fulfillment of moral requirements, the predominance of such motives of behavior that arise on the basis of fundamental beliefs, while the word “obligation” can be applied to any form of imputation of certain actions. When a person is reminded of an unfulfilled duty, not only the fulfillment of a norm is expected in itself, but also deep personal involvement in this process, an unconditional identification of a normative requirement with the aspirations of one’s highest and best self. A reminder of an unfulfilled duty, as a rule, only implies the need to conscientiously fulfill a certain sequence of actions.
Systematic understanding of the category “duty” begins in Stoic philosophy and finds its highest expression in the ethics of I. Kant. Duty can be perceived by ethicists as a fundamental moral phenomenon or as a secondary and inferential phenomenon. This concept acquires a central role in the case when the specific content of duties is not predetermined by the experience of being bound by law and the rational need to subjugate oneself, but is determined on their basis. Debt in this case acts as a form that is not only filled with content, but also itself directs this process. This is the semantic scheme of Kant’s ethical teaching. Defining duty as the necessity of acting out of respect for the law, I. Kant does not mean a person’s respect for a system of duties given from the outside. For him, duty is not just a special relationship to the law, it is itself “the moral law revealed as a human motive.” The secondary nature of duty for a certain ethical concept is manifested when the divine will, human nature, moral intuition, etc. are understood as the source of the imperative-value content of morality. In this case, duty turns into a simple projection of the values and principles discovered and certified by the moral subject onto one’s own behavior.
The semantic space associated with moral obligation is ordered using the following concepts: “inadmissible”, “permissible”, “obligatory” and “super-obligatory” (supererogative - from the Latin super - above and erogare - cash payment). The mapping of available behavioral alternatives to these concepts guides the practical self-determination of moral agents. Correlation with them of actions committed by other people forms a moral assessment. From a purely logical point of view, the concept of “obligatory” refers to those actions or inactions that are an expression of moral duty, the concept of “impermissible” covers those actions or inactions that are the opposite of it. In turn, the concept of “permissible” combines those actions and inactions that are mandatory and those that, while not mandatory, do not contradict moral duty (optional, permitted, etc.). The concept of “over-due” simply does not fit into this scheme.
However, in living moral experience and in ethical theory, the terms “permissible,” “inadmissible,” and “obligatory” acquire additional meanings and are combined with the fourth category. The first semantic amendment is related to the fact that moral normativity consists of prohibitions that require one to refrain from improper actions, and of instructions that require one to perform what should be done. In this regard, the “inadmissible” is often seen as the area of actions that violate a moral prohibition, as something that should not be done. This is, for example, murder when it is not part of morally justified self-defense or does not lead to the salvation of other people. The concept of morally “obligatory,” in turn, extends to the performance of those actions that are directly required by moral norms. It is applied primarily to actions in which positive moral precepts, rather than prohibitions, are embodied. These are the salvation of another person or other types of help to him. The same tendency, although in a slightly different form, is present when moral theorists dissect the broad area of "impermissible" into that which is "impermissible to do" (doing the forbidden) and that which is "impermissible not to do" (refusal). from performing the obligatory). The second amendment concerns the content of the concept of “permissible”. It acquires a limited, narrowed meaning. As a rule, it refers only to those actions that are morally indifferent in the sense that morality does not offer any criteria for choosing between them and leaves this choice in the sphere of individual preferences. This niche contains most cases of choosing a profession, friends, spouses, ways of using free time or free material resources, clothing style, etc. Whatever a person’s decision on these matters, it is not subject to moral condemnation or approval.
The addition of the term “super-obligatory” to the considered triad of concepts is associated with the desire to reflect the fact that not all actions that are beyond the limits of the unacceptable and obligatory are morally indifferent. Some of them are not covered by the requirements of duty only because they involve an extremely high degree of self-sacrifice. Actions of this kind, both in intention and in results, correspond to the basic value setting of morality (goodness), they express an attitude towards another person as a goal, however, according to the general opinion, their commission exceeds the mental capabilities of the average “respectable person”. Their presentation as a duty (obligatory action) would contradict the rule according to which only what can be fulfilled can be fully imputed. It is customary to include individual heroic actions that contribute to the good of others and involve the risk of death, as well as systematic and continuous merciful service to people who are not close ones. Such actions are given the highest status in the hierarchy of good deeds, considered to deserve the maximum degree of moral approval (admiration for the perfect), however, such approval is not accompanied by symmetrical condemnation of those who were unable to perform a heroic act or live the life of a “moral saint”. Of course, moral heroes and moral saints themselves can and, as a rule, perceive their own actions as a duty. But they do not have the right to transfer the internal perception of their behavior to other people, applying the principle of universalization of moral judgments. The performance of heroic actions becomes a duty only due to a special individual purpose, which is revealed only to the hero himself and therefore cannot be considered as a universal standard of behavior. It cannot be covered even by such a compromise concept as “imperfect duties,” which will be discussed in the next paragraph.
The idea that there are actions that are admirable but do not constitute the fulfillment of a universal duty is widespread and natural to the moral consciousness. The most powerful theoretical understanding and justification of the supererogatory has been developed in Catholic moral theology. Extraordinary actions were perceived in it as the surest, albeit difficult, path to salvation, and were associated with the fulfillment of the Gospel instructions in comparison with the minimal morality of the prohibitions of the Decalogue (Decalogue). It was precisely the possibility of performing extra-duty acts that was the basis of the idea of a “treasury of good deeds” and the practice of selling absolution. In the 20th century the concept of the supererogatory and the associated phenomena of moral heroism and moral holiness have attracted increased attention from secular ethical thought.
However, the possibility of supererogatory actions is not accepted by all moral doctrines and ethical theories. Criticism of the idea of the supererogatory, aimed at undermining the intuitive appeal of this concept, reveals its internal contradictions and demonstrates the uncertainty of its status within moral consciousness. Firstly, the presence of such actions that cause moral approval, but are not a duty, forces us to talk about the fact that some part of the content of morality is not imperative. This statement is at odds with the prevailing understanding of the essence of morality, which views it as a system of negative and (or) positive prescriptions. It follows that actions that are traditionally considered supererogatory should be considered either as morally indifferent or as a specific form of duty. Secondly, the introduction of such a concept as supererogatory entails the destruction of the internal logic of morality, which presupposes an endless striving for perfection. Recognition of the fact that duty is limited not only by the physical capabilities of fulfilling its requirements, but also by a person’s justified self-interest (a kind of legitimate egoism), automatically reduces the demands of morality, plays up human cowardice and laziness. At the same time, it plays into human pride, since it allows some people to assert their superiority over those whose destiny is to fulfill the mandatory minimum. This is the main direction of Protestant criticism of Catholic ideas about the supererogatory. From the point of view of the reformers of Christianity, God is infinitely demanding of man; fulfilling the fullness of his demands is beyond the power of either a sinner or a saint. However, God is merciful towards true believers. Salvation is connected precisely with the mercy of God, and not with the complete fulfillment of duties on the part of man, and even more so with their overfulfillment or the distribution of excess merit. From this logic of reasoning, it necessarily follows that supererogatory actions are included in moral duty. Thirdly, the category of “super-duty” can be perceived as a way of uncritically confusing debt and those actions that are opposite to it. Self-sacrifice can be an act that is morally optimal. Then it is a debt. However, an act of self-sacrifice can also express a person’s unjustified disregard for his own interests, belittling his importance in comparison with the importance of other people. For example, within the framework of utilitarian ethics, some of the sacrificial acts appear as a violation of the rule “every person should be counted as one and no one as more than one.” Within Kantian ethics they appear as the creation of a situation in which one person uses himself as a means to further the interests of other people. This leads to the conclusion that it is necessary to stratify actions that are supererogatory and only partially include them in the area of what is proper.
The theoretical critique of the concept of supererogatory action seems quite compelling. However, despite the arguments put forward by her, the concept of the supererogatory retains its attractiveness both for ethicists and for living moral experience. This is due to one of its decisive advantages. The concept of "super-ought" serves as a barrier to two dangers that threaten moral consciousness. On the one hand, it expresses the idea of certainty and limited moral requirements, without which the fulfillment of duty begins to seem unattainable, which inevitably gives rise to pessimism and even despair regarding successful moral self-realization. On the other hand, it allows us to retain some incentives to move beyond these specific and limited moral requirements, since it preserves the asymmetry in the application of negative and positive sanctions. Even the most convinced critics of the concept of supererogatory actions are forced to introduce its substitutes, allowing them to avoid disappointment in moral improvement and pharisaical complacency.
Moral values are imperative and obligatory. The imperativeness of morality is expressed in the concept of “duty”.
Moral duty as a concept of ethics means morally reasoned compulsion to act. Moral duty demands not coercion, but self-coercion. Debt is recognized as an internal urge, as a need to perform some action. Debt is a manifestation of necessity, therefore fulfilling a duty puts a person in front of the need to give up his own choice. Duty carries a moral element only if its fulfillment is voluntary.. Moral duty is conscious and free submission to the requirements of moral behavior. Following duty, we realize the priority of a higher principle than our own interests.
Human duty is divided into two types: empirical and strictly moral. Empirical duty: parental, friendly, to the homeland, professional, etc. Moral duty (universal) is a disinterested, indiscriminate reverence for all living beings. Empirical duty may conflict with universal human duty. (For example, between the corporatism of the principles of professional morality and universal morality.)
Historically, the content of moral duty has changed. In pre-class society there was “talion law” (retribution equal in force to crime). It read: “an eye for an eye, a tooth for a tooth.” Talion acted only in relation to another community. It did not imply individual duty and individual responsibility.
In early class society, the talion was replaced by the “golden rule of morality”: (don’t) act towards others as you would (not) want others to act towards you. Medieval Christian ethics considers the golden rule of morality in the context of the Sermon on the Mount: “So, in everything, as you want people to do to you, do so to them; for this is the law and the prophets.” The duty dictated in this case is already a moral law. L.N. Tolstoy considered the golden rule of morality as an ethical option inherent in all religions, most consistently formulated in the teachings of Jesus Christ.
I. Kant developed the idea of the golden rule. The categorical imperative requires a person to act in such a way that the maxim (a short saying of a moral, ethical nature; a rule of behavior that guides a person in his actions) of his will could serve as the basis for universal legislation. This means that moral behavior is one that will ensure harmony between people.
Man doing duty
– fulfills his requirements without external coercion;
– treats the requirements of duty as if he himself had established them;
– I am convinced that the requirements are correct;
- performs duty selflessly.
A person's moral duty presupposes:
– contribute to the good of other people;
– resist evil;
– virtue;
- do not allow depravity in yourself.
Moral duty is awareness of the necessity of what is prescribed by a moral ideal. As A. A. Guseinov and R. G. Apresyan write, it is wrong to understand debt as a form of social control over individual behavior. Morality is a system of mutual duties. Moral duty in relationships with other people is such an attitude in which man is only an end and never a means. This statement is one of the formulations of I. Kant’s categorical imperative. Moral duty is expressed in a selfless, benevolent attitude towards each other. The categorical imperative must operate under all conditions. It is based on pure will, unaffected by feelings. Duty is harsh and requires calm and consistent service from a person.
The moral duty to oneself is to never become a means in the wrong hands, do not agree to enslaving relationships, try to be happy. A person should not forget about his happiness; this will allow him to better fulfill his moral duty to other people.
1. Is the sense of duty the result of the influence of ideology and education? Give reasons for your answer.
2. Can debt be seen as a result of self-discipline?
3. Sanctions of moral duty are ideal in nature, addressed to a conscious, free individual. Do you agree with this statement?
4. Why is Kant’s ethics called the ethics of duty?
Shame
Shame is the experience of one’s inadequacy to moral requirements in the face of other people. Shame characterizes a person’s dependence on the opinions of others. A person can experience shame even in cases where he is convinced of his moral rightness. By showing his negative qualities, a person is condemned by other people and becomes angry with himself. Marx, characterizing this human condition, wrote: “Shame is anger turned inward.”
In shame, we understand the importance of connection with other people and experience how difficult it is to not be accepted. Shame is our real actions that appear before the eyes of other people. A person experiences shame in the following situations:
– when he realizes his inconsistency with the values dominant in society (the values of success, moral wealth, culture, education, etc.);
– being unable to reproduce the standards of behavior existing in society: not understanding anything about the Internet, etc.;
– in case of interference of other people into internal, intimate life;
– when he is unable to demonstrate the qualities (courage, honesty, etc.) necessary in a particular situation.
False shame occurs when a person feels inappropriate in the face of immoral demands (for example, a person is ashamed of his inability to show aggressiveness).
Control questions
1. Can a person experience shame out of fear of rejection?
2. Can a person feel shame from not being able to follow fashion standards?
3. What is the moral significance of shame?
Moral values are imperative and obligatory. The imperativeness of morality is expressed in the concept of “duty”.
Moral duty as a concept of ethics means morally reasoned compulsion to act. Moral duty requires not coercion, but self-coercion. Debt is recognized as an internal urge, as a need to perform some action. Debt is a manifestation of necessity, therefore fulfilling a duty puts a person in front of the need to give up his own choice. Duty carries a moral principle only when its fulfillment is voluntary. Moral duty is conscious and free submission to the requirements of moral behavior. Following duty, we realize the priority of a higher principle than our own interests.
Human duty is divided into two types: empirical and strictly moral. Empirical duty: parental, friendly, to the homeland, professional, etc. Moral duty (universal) is a disinterested, indiscriminate reverence for all living beings. Empirical duty may conflict with universal human duty. (For example, between the corporatism of the principles of professional morality and universal morality.)
Historically, the content of moral duty has changed. In pre-class society there was “talion law” (retribution equal in force to crime). It read: “an eye for an eye, a tooth for a tooth.” Talion acted only in relation to another community. It did not imply individual duty and individual responsibility.
In early class society, the talion was replaced by the “golden rule of morality”: (don’t) act towards others as you would (not) want others to act towards you. Medieval Christian ethics considers the golden rule of morality in the context of the Sermon on the Mount: “So, in everything, as you want people to do to you, do so to them; for this is the law and the prophets.” The duty dictated in this case is already a moral law. L.N. Tolstoy considered the golden rule of morality as an ethical option inherent in all religions, most consistently formulated in the teachings of Jesus Christ.
I. Kant developed the idea of the golden rule. The categorical imperative requires a person to act in such a way that the maxim (a short saying of a moral, ethical nature; a rule of behavior that guides a person in his actions) of his will could serve as the basis for universal legislation. This means that moral behavior is one that will ensure harmony between people.
A man doing his duty:
- fulfills his requirements without external coercion;
- treats the requirements of duty as if he himself established them;
- convinced of the correctness of the requirements;
- performs duty selflessly.
A person's moral duty presupposes:
- contribute to the welfare of other people;
- resist evil;
- virtue;
- do not allow depravity in yourself.
Scenario.
Sl. 1.Collect a proverb.
Debt does not roar. but doesn’t let me sleep.
Perish yourself, save your comrade.
Take care of your dress from a new age, and take care of your honor from a young age
Sl. 2. Moral duty.
The topic of the lesson is moral duty. How do you understand this expression?
Sl. 3
Humanity began its history with the recognition of the value
Not an individual, but a social community (clan, community, family),
whose welfare and moral status should
protect and support all its members.
Moral duty is the transformation of external cultural norms into the personal task of each person. A man of duty follows existing rules not out of coercion, but on the basis of his convictions.
Sl.4. Basic concepts.
Before we start talking about debt, we need to understand some basic concepts. If you know their definition, then you will understand what moral duty is.
Morality - this is the norm (rules) of behavior for people and society.
Duty - this is a person’s moral duty, the conscious fulfillment of moral norms.
Moral duty - acceptance of moral standards, free and voluntary implementation.
Sl. 5. What is moral duty? Title.
Sl. 6
In simple terms, a debt is something borrowed for a while and subject to repayment. Debt is a multifaceted concept that has many definitions. We will consider the concept of “debt” in three versions:
Debt is like an obligation.
Debt, understood as an obligation, is a fairly common interpretation. For example, a humorous phrase: “A man MUST plant a tree, raise a son and build a house.” Of course, in reality he is not obliged to adhere to all these points in life. This phrase seems to give a setting for a real man, for whom these three things determine the status of a man in society as a MAN.
Debt is like gratitude.
For some, debt is a form of gratitude. For example, gratitude towards parents - or, as they say, “filial duty”.
Debt is like a conscious Desire.
Less often, duty is understood as a conscious desire to help. For example, the desire to benefit people. A conscious desire can be based on respect for people, on the personal qualities of the person himself. There are such people - volunteers.
Sl. 7. Volunteers.
A volunteer or voluntary organization is based on the voluntary involvement of people of various ages to provide assistance without relying on monetary or other remuneration. We can say this is the civic position of people who, at the behest of their soul and heart, cannot stand aside from the grief and misfortunes of other people or from helping in the state affairs of the country (for example, the Olympics in Sochi. Olympic facilities are built, of course, by professional builders, but young people become volunteers at the Olympic venues. They cannot stay away from such an important event in the life of our country and join the ranks of volunteers for a simple reason - as a citizen of the country, to be involved in an important aspect of the life of their homeland.
Volunteering can be:
Urban improvement
Help animals
Planting flowers and trees
Restoration of historical monuments, etc.
All volunteers are guided in their activities by one common principle - to help people. These are people who are voluntarily ready to spend their energy and time for the benefit of society or a specific person. A synonym for the word “volunteer” is the word “volunteer”.
DC 8 Moral Obligations.
A sense of duty is when a person feels and understands from within that he must (his duty and obligation) do what is necessary and useful for others. Nobody forces a person to act beautifully, but a sense of duty (from the heart) tells him that he must and must do something important, necessary and good for others. Debt is not an obligation! An obligation differs from a duty in that it is performed by a person under compulsion. Responsibility is Fear of the consequences of breaking the rules. And Duty is the strength of a person’s personal desire to help and the Confidence that he is doing a good deed.
Through understanding and awareness of his duty, a person freely and voluntarily assumes obligations towards himself and others. Therefore, moral duty is sometimes called moral duties. What are a person’s moral obligations to himself and to society:
Sl.9Compliance with moral standards
Norms that regulate a person’s behavior in society, his attitude towards other people, towards society and towards himself.
Sl. 10 Respect for the rights of others
In the moral consciousness of society, respect presupposes justice, equality of rights, attention to the interests of another person, his beliefs. In 1948, the Universal Declaration of Human Rights was adopted. You need to respect other people's beliefs, even if they do not coincide with yours.
Sl. 11 Selfless help.
When you help someone, you don’t expect anything in return! You help because they need your help and you CAN help!
Sl. 12 Parental duty.
Parental duty is much more than raising a child and providing for yourself in old age. True parental duty: helping a child find himself in life, determine his interests.
Sl.13 Patriotic duty.
A special place among spiritual qualities is occupied by love for the Motherland and the highest patriotism. Patriotism always finds its expression in a sense of duty to the Motherland. Depending on the specific living conditions of people and the nature of their activities, debt takes various forms.
Responsibilities towards the Fatherland (caring for the prosperity of the homeland) are expressed by patriotic, civic duty, and military duty to the armed defense of the country.
Sl. 14 Caring for the sick and elderly
Sl. 15 Professional duty.
express a person’s attitude to his work, associated with the performance of official duties. For example: a doctor takes the Hippocratic oath, his professional duty is to help the patient no matter what. A striking example of the professional duty of doctors is the war and the Second World War and the Chechen and war and the war in Afghanistan. If you are a doctor, you are obliged to help the wounded even if he is an enemy. He is an enemy, but he is a man! And a doctor, according to his professional duty, must alleviate suffering, first of all, for a person, despite the fact that he is fighting on the side of the enemy.
Sl.16. Gratitude
You should always thank the person who helped you or did a good deed for you.
Gratitude is a duty
which must be paid
but which is nobody
has no right to expect.
RUSSO Jean Jacques
Sl.17.
Creating a debt and not fulfilling it is cowardice. But if you fulfilled your moral duty, helped someone, without bragging or asking for anything in return, you will feel like a very happy person. People will be grateful to you and this will make YOUR life amazingly happy.
Listen carefully to the poem. The poem talks about debt. Then answer the question.
Thank you, life, for the day to come again,
That bread ripens and that children grow up.
Thank you, life, for all your loved ones,
Living in such a vast world.
For the vastness of your roads, in which people
Having experienced everything, he becomes himself.
For all friends and even for enemies -
Thank you life. Thank you for everything!
For tears and for happiness in reality,
For every moment that I live,
Thank you, life, I am in your debt,
For past and tomorrow's strength.
For everything that I still have time and can do,
Thank you, life, truly thank you!
What type of debt? obligation, gratitude or desire) is said in the poem? (children's answers)
Sl. 18. Properties of debt. Title.
Sl.19.
1. Awareness
A person must realize that he must help, that he can help. What if he is able to help, but did not help, then this is very bad, this is indifference, cowardice, this is not human!
2. Interest in execution.
We must understand that helping people in trouble, if it is in our power, is also in our interests, because such help ennobles a person, evokes a feeling of pride in oneself and in one’s actions, makes us stronger and kinder. It turns out that everyone wins: both the person who received help and the person who provided it. There is nothing pleasant in the world like a feeling of accomplishment!
3.Voluntariness of acceptance.
A man of duty fulfills existing norms not under coercion, but on the basis of his convictions. No one forces him, no one orders him - he WANTS IT HIMSELF!
Sl.20. Peculiarities of manifestation of debt. Title.
Sl. 21
Voluntariness. To follow a sense of duty not under compulsion, but freely to follow social rules or personal motivation.
Active citizenship. People of moral duty do not ignore moral or other infringement of the rights of another person, they are sensitive to injustice, they actively affirm goodness in life! Such people make a feasible personal contribution to the common cause.
Multiple debts. There are many types of debts: to society, to family, to the team, to friends, and to oneself. All this forces a person to choose which of the debts he needs to fulfill first. Especially if they contradict each other. This is the main difficulty of a man of duty. Here the choice depends on the personal spiritual qualities of the person himself, on his upbringing and on how he understands his duty.
DC 22. How to act in situations of moral choice?
Step 1. Recognize and clarify the situation.
Step 2: List all your choices.
Step 4: Test each option by asking three questions:
"It is legal?"
"This is right?"
"This is useful?"
Step 5. Making a decision.
Step 6. Double check the solution by asking two questions:
“How will I feel if I make a choice?”
“How will I feel if I don’t take action?
Step 7: Take action.
Sl. 23. Tree of life.
To help you understand the concept of debt more clearly, we will now introduce the Tree of Life. To determine the main and secondary goals and objectives, we will draw a tree.
Tree root - the moment of your birth,
