The golden rule of behavior is its content and meaning. Why is the main rule of morality called golden

Compliance with any rules, even at home, even at school, in society ... seems senseless and becomes difficult to do if a child, and even an adult, does not understand why this is necessary, does not know the purpose. And then morality, moral rules, instead of bringing satisfaction and peace in the soul, become what interferes with having pleasure.

It is in today's lesson that it is worth clarifying the purpose of the Christian life. And, I think, the image of a sailing ship is best suited for this.

Orthodox ethics lesson

Topic: "The Golden Rule of Morality"

Slide 1. Title of the lesson.

You will learn:

- The main rule of human relations

- What non-judgment

Before we start talking about the golden rule of ethics, let's digress a little and talk ... about ships. Attached for printing is a job sheet.

Slide 2. Ships at sea.

The goal is to instill in children an understanding of the need to observe the rules and that this life on earth is temporary and we are only pilgrims in it, going to Eternity.

Look, the ships are sailing. For the sailing of this fleet to be successful, each ship must fulfill three conditions.

First condition: Ships must not collide and block each other's paths, otherwise they will become unfit for sailing. Those. they must respecttraffic rules by sea.(click)

Second condition: serviceability of ships (click) Each ship must be sailable, i.e. everything should be fine. For example, if the controls do not turn, then the ships will not be able to avoid collisions.

And if a neighboring ship breaks down, what should the rest of the ships do? (children answer)

It is necessary not only not to interfere with each other's movement, but also to come to the rescue in cases of trouble - one for all and all for one. A mutual guarantee of good - today you helped, tomorrow they will help you.(clicking on the second condition - Aivazovsky, ship "Mercury")And if you leave nearby those sailing in trouble, arguing that everyone is for himself, then you can be left alone and there will be no one to help during a storm. (click on the second condition again - the picture disappears)

Third condition for a successful swim:purpose of following . (click) We need to know where our fleet is going and why. No matter how well the voyage goes, it will turn out to be a failure if the ships arrive in America when they needed to go to Africa. And to stay on track, ships need maps and a compass.

Let's write down these conditions for success in rungs with a boat.

Slide 3. Sea of \u200b\u200bLife.

The goal is to give children the understanding that you cannot live this life in vain, chasing temporary pleasures. What in this life we \u200b\u200bgain from the enduring spiritual values, so we will stand before God.

Now imagine that the sea is our life, and the ships are you and me.

A person makes his way along the sea of \u200b\u200blife, from birth to leaving this temporary life for eternity, like a ship from one coast to another.

What is the first condition that people need to observe for the safe passage of this life? (children answer)

(click) First Condition: Rules of Conduct ... We must learn the correct, harmonious attitude of man to man.Let's write this condition on the first step with the little man.

(click on the first condition - go to hidden slide 4)

Slide 4. Etiquette - ethics - the golden rule.

We give a definition of the golden rule of universal human ethics. On the first point, secular and Christian ethics - about the attitude of a person to a person - have no disagreements. Disagreements begin with the second point - about the inner state of a person. And they become very serious when we come to the third point - about the relationship between a person and his Creator. This is where the main differences between Christian and non-Christian morality emerge.

External rules of conduct are called somewhere etiquette... For example, the rules of conduct at school are school etiquette, the rules of communication between diplomats from different countries are diplomatic etiquette. Human behavior according to the rules of etiquette is called ethical behavior.

What etiquette and etiquette do you know? (children answer)

Rules of etiquette at the table, outdoors, business etiquette ...

(click) The system of all such rules, norms of human moral behavior, is calledethics .

The rules of various sections of etiquette are often repeated. (click) And even in ancient times, philosophers deduced one rule common to all ethics, which later began to be called “the golden rule of ethics ". It sounds like this: (click) Do not do to others what you would not want for yourself .

Often people believe that if his act does not harm another, then this act is not considered bad. Let's look at an example, is this so?(click)

Imagine that one of these boys, looking at toys in a shop window, boasts that he has "the same clockwork toy", although he does not.

Did he harm other guys with this lie? (children answer)

Others do not yet, only to himself, because in his soul, along with lies, the fear of exposure has settled. Living with fear in your soul is very difficult. But the secret always sooner or later becomes apparent. And then one day the guys ask: "Show us your toy?" If the boy refuses, he will offend the children with the refusal and they will consider him a boastful and greedy. And if he confesses that he has told a lie, he will offend his friends with a lie, and they will consider him a liar. Maybe they will even stop being friends with him.

You must always be honest, even if no one sees your lies. Our "malfunction" of the soul, like the malfunction of ships, one way or another, harms us and others.(click)

This means that for a successful wandering in the sea of \u200b\u200blife, our internal state is very important, it is imperative to observesecond condition: order in the soul . (click) Let's write this condition on the second step with the little man.

(click on the second condition - go to hidden slide 5)

Slide 5. Sermon on the Mount.

To make it clearer for us how to observe these two conditions correctly, the Lord Jesus Christ clarified the golden rule of ethics during his Sermon on the Mount. Let's see in the sidebar what He told us about how to deal with others.

Work with text

INSERT

Christ's words from the Gospel:

Find in the text how the golden rule of ethics sounds in the gospel version?

(click) "So in everything, as you want people to do to you, so do you to them."

(click on the arrow to go to hidden slide 6)

Slide 6. Sermon on the Mount.

Find words that say what not to do to fulfill this rule? (children find in the text and read)

(click) « Don't judge You will not be judged, for with what judgment you judge, you will be judged; and with what measure you mete, it will be measured to you also. "

And in order not to judge others, what should be done? (children find in the text and read)

(click) « Be merciful as your Father is merciful.(click) Farewell and you will be forgiven. "

(click on the arrow to return to slide 3)

Let's return to our wandering in the sea of \u200b\u200blife.What third condition successful completion ? (children answer) – purpose of following ... To determine the general purpose of human life, you need to know why man was created. Man was created to unite with God in the eternalKingdom of God , Kingdom of Heaven(click) . God is Love, sowhat should a person learn in his earthly life? (children answer)

We must learn to love God and love our neighbors.

Let's write down the third condition on the third rung with a man.

Slide 7. "Broken" soul.

The Soul Ship broke and turned black. Let's find and fix the breakage.

Children find wrong actions and determine how to correct them. "Wrong deeds" disappear when you click on them, instead "healing, repairing" actions appear and the boat and the heart are colored. The click to next slide function is disabled, the transition is by clicking the arrow.

Offended friend – to apologize.

Offended by a friend - forgive.

Self reading

Slide 8. Background slide "Gossip Storm".

Pay attention when reading!

What does gossip compare to?

What do you need to remember in order not to judge others?

How can you avoid judging someone?

Imagine the wind has risen on the street and blows dust and debris in your face. Will you open your eyes wider? Of course not. And if in your company they began to gossip about one of your common and now absent acquaintances ... What is the use of what you hear? And if next time they also gossip about you behind the back ...

Christ said: "Therefore, in everything you want people to do to you, so do you to them."

This rule is usually called the golden rule of ethics.

In a different form it sounds: Do not do to others what you would not want for yourself. If you don't want those who pretended to be your friends to gossip about you in absentia, keep yourself from gossiping about them.

In order not to trust gossip, it is important to know that a gossip very often transfers to another person the dirt that lives in himself; he ascribes to others what he himself is sinful about.

Imagine: in the middle of the night, a person walks through the city. Someone looked out of one window and said: “Why is he walking so late? Probably a thief! " From another window they thought about the same passer-by: "Probably, this is a reveler returning from a party." Someone else suggested that this person is looking for a doctor for a sick child. In fact, the night passer-by hurried to the night prayer in the temple. But everyone saw in him a particle of their world, their problems or fears.

Once people brought to Christ a woman who, according to the laws of that time, had to be stoned to death. Christ did not call people to break this law. He simply said, "Let the first stone be cast by the one of you who has not sinned." People started thinking, each remembered something different. And they quietly parted.

Condemning other people is also bad because it oversimplifies the world and man. And man is complicated. Each of us has strengths and weaknesses. The loser of one minute may turn out to be the good genius of the next day. Isn't it like that in sports? A footballer fails one episode or match - but, nevertheless, plays brilliantly in other meetings.

Here is a man who once did something ugly. Will he never do anything wonderful again? Even a school bully can be a hero. Sometimes this happens just outside the school threshold. At the age of 17 he graduated from school. At 18 he was drafted into the army. At 19 he did something that he himself did not expect from himself ...

So how do you avoid judging someone? Non-condemnation - this is the distinction between the assessment of an act and the assessment of the person himself. If Sasha lied, and I say - "Sasha lied about this" - I will tell the truth. But if I say "Sasha is a liar," I will take a step towards condemnation. Because with such a formula I will dissolve a person in one of his actions and put a stigma on him.

Evil must be denounced and hated. But a person and his evil deed (sin) are not the same thing. Therefore, in Orthodoxy there is a rule: "Love the sinner and hate the sin." And "to love the sinner" means to help him get rid of his sin.

Text analysis

Slide 9. "A storm of gossip."

What does the text compare to gossip with? (children answer)

With dust and debris.

Why do we close our eyes when the dust hits our face? (children answer)

Because if the dust gets into our eyes, we will not see well. Bad rumors about a person also prevent us from seeing good in him - our soul becomes blind. It is also like looking through dirty glass.See if the boy has any dirty spots? (children answer) No!(click) And now? (children answer) Yes! (click) And if the glass is completely dirty, can you see the boy well? (children answer)

No! This is also our soul, when we condemn a person, listen to gossip about him and spread them, sees in this person its own dirt. And the more we condemn people, the more evil and black our soul is, and the people and the world around us seem bad to us - gray and black. (click) For example, we may see that these children are not happy with the hedgehog, (click) but they torment him.

(if the children know about the feat of Alexander Matrosov, then we can cite him as an example: a former bully sacrifices his life for the lives of others)

We listen to the parable

Slide 10. Others' sins.

INSERT

Relate this parable to the words of Jesus Christ in the Sermon on the Mount (from inset 1):« And why are you looking at the mote in your brother's eye, but you don't feel the beam in your eye? Hypocrite! first take the log out of your own eye and then you will see how to remove the speck from your brother's eye » (Matthew 7.3-5).

What is allegorically said in both cases? (children answer)

The sins of others, even small ones, we usually see well, but our own sins, much larger, do not notice.

What helps us keep ourselves from judging others? (children answer)

Remembering your own mistakes and shortcomings helps to save yourself from condemnation.We should not judge others, because to judge is to gaze into the eyes of a brother, to notice his faults (bitches), and not to pay attention to our own (the logs).

(click)

How often do we judge people

Without seeing a log in your own eye,

How fiercely we are judged, hating

For the sake of their own passions.

How often do we bring our judgment

Trying on the face of God,

Forgetting that at this time

Someone judges us too ...

Slide 11. "Christ and the sinner." Polenov V.D.

(children answer)

(clicking on the "magnifying glass" - go to hidden slide 12 - enlarged fragment of the picture, return to slide 10 along the arrow)

How do you understand what non-judgment is? (children answer)

Non-judgment is the distinction between the assessment of an act and the assessment of the person himself.

And what marks are given to actions? (children answer)

We assess our actions as “good” or “bad”, “good” or “evil”, “true” or “untrue”.

Slide 13. The sinner and the sin.

Remember we were talking about a boy who told his friends a lie about a toy.

Do you think this boy always tells lies? (children answer)

(click) Is it right to brand him as a liar? (children answer)

(click) No. Because it is necessary to point out the sin, to evaluate the boy's deed, and not himself. (click)

Slide 14. Forgiveness.

What should a boy do to correct his deed? (children answer)

(click) Repent, ask for forgiveness.

What should the guys do? (children answer)

(click) To pity and forgive.

We listen and sing the song

Slide 15. To be human.

(the song starts playing automatically after switching to the slide)

Being human

Performed by the children's group "Fidgets"

1. To us from the very doorstep

Life has opened its paths;

Choose your path

And go along it boldly.

May good luck come to you

To be honest, you've lived.

Let fate appoint you

What you deserve!

Chorus: Just remember, just remember

In the roar-rhythm of the century:

The most important profession in life is

Being human.

2. In the life of the lived road

Very cool sometimes.

We are strict with ourselves,

We burn bridges behind us

We hate and love

We destroy and create;

And in the heat and in the cold cold

We talk to each other.

Chorus.

INTERCUT Christ's words from the Gospel:

Do not judge, lest you be judged, for with what judgment you judge, you will be judged; and with what measure you mete, it will be measured to you also. And why are you looking at the mote in your brother's eye, but you don't feel the beam in your eye? Hypocrite! First take the log out of your own eye, and then you will see how to remove the speck from your brother's eye. So in everything you want people to do to you, so do you with them.... Be merciful, as your Father is merciful. Forgive, and you will be forgiven.

INSERT

In the Egyptian monastery where Elder Moses lived (this is not the prophet Moses, but a Christian ascetic who lived one and a half thousand years after the prophet), one of the monks drank wine. The monks asked Moses to give a severe reprimand to the culprit. Moses was silent. Then he took a basket full of holes, filled it with sand, hung the basket behind his back and went. Sand poured through the cracks behind him. The elder replied to the perplexed monks: it is my sins that are pouring down behind me, but I do not see them, because I am going to judge other people's sins.

INSERT

Consider the painting Christ and the Sinner. How did Christ protect the woman?

_____________________________________________________________________________

Gospel of John (8, 3-11): “Then the scribes and Pharisees brought to Him a woman who had been taken in adultery, and placing her in the midst, they said to Him: Teacher! this woman was taken in adultery; and Moses in the law commanded us to stone such people: What say you? They said this, tempting Him to find something to accuse Him. But Jesus, bending down low, wrote with his finger on the ground, paying no attention to them. When they continued to question Him, He lifted himself up and said to them: He who is without sin among you, be the first to throw a stone at her. And again, bending down low, he wrote on the ground. But they, having heard this and being convicted by their conscience, began to leave one by one, starting from the elders to the last; and Jesus was left alone and the woman standing in the middle. Jesus, lifting himself up and not seeing anyone but a woman, said to her: Woman! where are your accusers? nobody condemned you? She answered: no one, Lord. Jesus said to her: and I do not condemn you; go and sin no more. "

________________________________________________________________

Reflection

Questions and tasks

1. What is the “golden rule of ethics”? Why is it "golden"?

2. How to protect yourself from judging others? Formulate your rules.

It was developed by famous thinkers and teachers in antiquity, but it is still very relevant today. The Golden Rule of Conduct captures an overarching moral principle in relation to another person in any practical situation. It applies to everything that concerns human relations.

What is the "golden rule of morality"?

It is present, without exaggeration, in every existing religion in one form or another. The Golden Rule of Morality is a fundamental canon that reflects the call of morality. It is most often perceived as its fundamental, most important truth. The considered rule of morality says: "Do not do to another what you do not want to be done to you" (Quod tibi fieri non vis alteri ne feceris).

The concentration of practical wisdom in it is one of the aspects of endless ethical reflections.

Historical facts about the rule in question

The period of its origin is attributed to the middle of the 1st millennium BC. e., when the humanist revolution proceeded. It acquired the status of "gold" in the 18th century.

It is known that earlier in tribal communities there was a custom with regards to blood feud - talion (retribution equivalent to a crime committed). He acted as a kind of restraint of the enmity of childbirth, since this cruel law required an equivalent punishment.

When tribal relations began to disappear, a difficulty arose in a clear division, so to speak, into strangers and friends. Economic ties outside the community often turned out to be more significant than family ties.

So, the community no longer sought to answer for the misconduct of its individual members. In this regard, the talion loses its effectiveness, and it becomes necessary to form a completely new principle that allows regulating interpersonal relationships that do not depend on the genus. This principle was the rule: "Treat people as you would like to be treated of you."

Explanation of this ethical rule

In its various formulations, there is one common link - “the other”. It means any person (close or distant relative, acquaintance or stranger).

The meaning of the "golden rule of morality" is the equivalence of all people with regard to their freedom and the opportunity to improve. It is a kind of equality in terms of the best human qualities and optimal norms of behavior.

If you ask the question “The Golden Rule of Morality - what is it?”, The answer should reveal not its literal interpretation, but the inner philosophical meaning, which brought it to the status of “golden”.

Thus, this ethical rule presupposes the advance awareness by an individual person of the consequences of his actions in the future with respect to another person through the projection of himself in his place. It teaches to relate to another as to yourself.

In which cultures is it reflected?

At the same time (but independently of each other), the “golden rule of conduct” appeared in Hinduism, Buddhism, Judaism, Christianity, Islam, as well as ethical and philosophical teaching (Confucianism). One of its formulations can be seen in the Mahabharata (sayings of the Buddha).

It is known that Confucius, answering the question of his pupil about whether there is such a word that could be guided all his life, said: “This word is“ reciprocity ”. Do not do to others what you do not wish for yourself. "

In ancient Greek creations, it is found in Homer's classic poem "The Odyssey", in the prose work of Herodotus "History", as well as in the teachings of Socrates, Aristotle, Hesiod, Plato, Thales of Miletus and Seneca.

In the Bible, this rule is mentioned twice: in the Sermon on the Mount (Matt. 7:12; Luke 3:31, Gospel) and in the conversations of the apostles of Jesus Christ.

In the Sunnah (sayings of Muhammad), the "golden rule of morality" says: "Do to all people what you would like people to do for you, and do not do to others what you would not wish for yourself."

The wording of the "golden rule of morality"

In the past, attempts have been made to classify its form according to aesthetic or social criteria.

So, the German philosopher Christian Thomasius identified three main forms of the rule under consideration, delimiting the spheres of law, morality and politics, which he called decency and respect.

They look like this.

1. The principle of law is philosophically revealed as a kind of requirement, according to which a person should not do in relation to another that he would not want to have done in relation to himself.
2. The principle of decency is presented in the form of an ethical call for an individual to do to another subject what he himself would like to be done to him.
3. The principle of respect is revealed in the fact that a person should always act with respect to other people as he would like them to act in relation to himself.

The German researcher G. Rainer also proposed three formulations of the "golden rule", which echo the above interpretations of him (H. Thomasius).

• The first formulation is the rule of feeling, which says: "(Don't) do to another what you (don't) wish for yourself."
• The second - the rule of autonomy sounds: "(Do not) do yourself what you find (not) commendable in another."
• The third - the rule of reciprocity has the form: "As you (do not) want people to behave towards you, (do not) do the same in relation to them."

"The golden rule of morality" in proverbs and sayings

This moral canon is firmly entrenched in the mass consciousness of people mainly in the form of folklore.

So, for example, the meaning of the “golden rule of morality” is reflected in a number of Russian proverbs.

1. “What you don’t love in another, don’t do that yourself.”
2. "Do not dig a hole for another - you will fall into it yourself."
3. "As it comes around, it will respond."
4. "As you shout into the forest, you will respond from the forest."
5. "What you want people, you get yourself."
6. "Don't spit in the well - you'll have to drink some water yourself."
7. "Doing evil to people, do not expect good from them", etc.

So, the "golden rule of morality" in proverbs and sayings made it possible to quite often apply it in everyday life and pass it down from generation to generation in the form of easily remembered folklore.

"Diamond Rule of Morality"

It is in addition to the previously considered "gold". It was the diamond rule that was named because of the versatility, symbolizing the human individuality, which is unique in its kind.

So, as mentioned earlier, the "golden rule of morality" says: "Do not do to another what you do not want to be done to you." “Diamond” adds: “Do what no one else can but you”. Here the emphasis is on the benefits (purely individual for a specific person) to the maximum possible number of people.

In other words, the "diamond-gold rule of morality" says: "Act so that your greatest ability serves the greatest needs of others." It is the uniqueness of a given individual (subject of ethical action) that acts as a universal criterion.

So, if the "golden rule of morality" is the transformation of a subject into an object (mental projection of oneself into the place of another person and a conscious refusal of those actions that would not please oneself), the "diamond" canon, on the contrary, highlights the irreducibility of the considered subject of the moral actions towards the target, as well as its exclusivity and individuality.

The "golden rule of morality" as an object of close attention of philosophers

Thomas Hobbes presented it as the basis of natural laws that play a decisive role in human life. It is simple enough for everyone to understand. This rule allows you to limit purely personal selfish claims and thereby create a basis for the unity of all people within the state.

The English philosopher John Locke did not perceive the "golden rule of morality" as something given to a person from birth, but, on the contrary, pointed out that it was based on the natural equality of all people, and if they realize this through this canon, then they will come to public virtue.

The German philosopher was quite critical of the traditional formulations of the canon in question. In his opinion, the "golden rule of morality" in its explicit form does not make it possible to assess the degree of ethical development of an individual: a person can underestimate moral requirements in relation to himself or take an egoistic position (I will not interfere with your life, do not interfere with me) ... It includes a person's desire in his moral behavior. However, it is these desires, passions and dreams that often make a person a hostage of his nature and completely cut off his morality - human freedom.

But still (the central concept of ethical doctrine) acts as an exclusively philosophical clarification of the existing canon. According to Kant, the "golden rule of morality" says: "Do so that the maxim of your will can always become the basis of universal legislation." In this definition, the German philosopher is trying, so to speak, to close the loophole even to the smallest human egoism. He believed that human desires and passions should not replace the true ethical motives of an act. The individual is responsible for all possible consequences of his actions.

Two tendencies of ethical self-determination of a person from the point of view of modern European philosophers

The first presents a person as a social individual who obeys generally accepted morality.

The second tendency is focused on understanding the representative of the human race as a person striving for the corresponding ideal (maturity, integrity, self-development, self-actualization, individualization, realization of the inner essence, etc.), and morality as a way to achieve inner self-improvement.

If in modern society we say to philosophers: "Formulate the" golden rule of morality "", the answer will not be its standard formulation, but a deeper emphasis on the person considered in it, acting as the subject of ethical action.

Falling moral standards in modern society

In the life of society around the world since the beginning of the 20th century, it has significantly impoverished. This is due to the dominant position today of economic problems and related ideological and political issues (almost all actions of people are aimed at the accumulation of predominantly material wealth).

In the constant race for wealth, a person neglected spirituality, stopped thinking about inner self-improvement, and began to ignore the ethical side of his actions. This trend has been outlined since the end of the 19th century. Even FM Dostoevsky wrote about the unbridled thirst for money, which seized people of that era (more than a century ago) to the point of stupor ("The Idiot").

Most people have forgotten, and many did not even know, that the “golden rule of morality” says.

The result of the processes taking place at the present time may be stagnation in the development of civilization, or even evolution will come to a standstill.

A significant role in the fading morality of society with regards to Russia and Germany was played by the corresponding ideologies that arose in all its strata, during the time of the coming to power of the Bolsheviks and Nazis, respectively.

The low ethical level of humanity, as a rule, is clearly recorded at critical moments in history (revolutions, civil and interstate wars, instability of the state order, etc.). An example is the flagrant violations of moral norms in Russia: during the civil war (1918-1921), during the Second World War (1939-1945), during the era of Stalin's industrialization (20-30s) and in our days in the form of an "epidemic" of terrorist attacks. All these events led to one deplorable result - the death of a large number of innocent people.

Moral aspects are most often not taken into account in the process of solving state issues: during economic, social, agricultural and industrial reforms (as a rule, the result is negative environmental consequences).

The unfavorable current situation in our country in almost all areas of people's life is a direct consequence of state miscalculations regarding the existing ethical level of society at the time of the next state decision.

Recent years have been marked by a deterioration in the criminal situation in our country: the number of murders, contract and especially cruel, bullying, theft, rape, bribery, vandalism, etc. has increased.All this most often remains unpunished, since the percentage of crimes solved has decreased.

A curious example of the disorder and chaos currently prevailing in our country is the sensational story that happened in 1996: two people were detained for committing an act of theft from the House of the Government of Russia of a cardboard box containing half a million US dollars. Soon there was an official statement that the owner of the money did not appear, in connection with which the criminal case was closed and the investigation was closed. The criminals instantly became “benefactors of the state”, as it turns out, they found a “treasure”, and the seized money was sent to the state treasury.

Everyone understands that the owner of the money acquired it dishonestly, otherwise he would have immediately presented his rights to it. In this case, the prosecutor's office should have conducted an investigation to find out the source of the appearance of this box with a very significant amount of money. Why this did not happen - the officials are tactfully silent. It remains to be assumed that the Ministry of Internal Affairs, the courts and the prosecutor's office cannot cope with the current criminal situation in the country. And the reason for this, apparently, is the corruption of a large number of government officials.

THE GOLDEN RULE OF MORALITY"(Don't) act towards others as you (not) would like them to act towards you." This moral requirement figured under various names: short dictum, principle, commandment, basic principle, saying, prescription, etc. The term "golden rule" has been stuck with him since the end of the 18th century.

The first mention of the “golden rule of morality” refers to the so-called. "Axial time" - the middle of the 1st millennium BC. It is found in the "Mahabharata" (Mokshadharma, book 12, ch. 260), in the sayings of the Buddha (Dhammapada, ch. X, 129; ch. XII, 159), in Homer (Odyssey, V, 188-189) and Herodotus (History, book. III, 142; VII, 136). Confucius to the student's question about whether it is possible to be guided by one word all his life, answered: “This word is reciprocity. Do not do to others what you do not wish for yourself ”(“ Lunyu ”, 15, 23). In the Bible, the "golden rule" is mentioned in the Old Testament book of Tobit (Tov. 4:15) and twice in the Gospels when presenting the Sermon on the Mount (Luke 3:31; Matt. 7:12). The Gospel formulation is considered the most complete and adequate: “So, in everything you want people to do to you, so do you with them; for in this is the law and the prophets ”(Matt. 7:12). In the Koran, the "golden rule" is not recorded, but it is found in the "Sunnah" as one of the sayings of Muhammad. The "golden rule of morality" firmly entered culture and mass consciousness, settled in the form of proverbs, the obvious requirements of everyday wisdom (German: "Was du nicht willst, dass man dir tu, das flieg auch keinem anderen zu"; Russian: "What else if you don’t love, don’t do that yourself ”).

In ancient philosophical texts, the "golden rule" is rarely encountered and always as a requirement of everyday morality, but not as a theoretically sanctioned principle. It is attributed to two of seven wise men - Pittak and Thales. When asked how to live the best and righteous life, Thales replied: "If we ourselves do not do what we reproach others for" (Fragments of the early Greek philosophers, part I. M., 1989, p. 103). Seneca refers to the “golden rule” (Letters to Lucilius, 94, 43).

Christian medieval ethics considers the "golden rule of morality" in the context of the Sermon on the Mount. For Augustine, the “golden rule” is the principle of natural morality, which should be guided in relations between people (“On order”, II, 8) and the violation (inversion) of which deforms human behavior (“Confession”. I, \u200b\u200b19); at the same time he regards it as a concrete expression of the law of love, understood as love for God: “The law of love is that a person should wish his neighbor the same good that he wishes for himself, and not wish him that evil that he does not wish for himself "(" On true religion ", 46). The “golden rule of morality” is included in the social-contractual concept of H. Hobbes, acting as a criterion for determining whether an action does not contradict natural laws (“On the Citizen”, Section I, Ch. III, 26). D. Locke sees in the "golden rule" "an unshakable moral rule and the basis of all social virtue" ("Experiments on human understanding". Book. I, ch. 3, § 4). Leibniz believes that the “golden rule” is not a self-evident measure of morality: “If it depended on us, then we would like others to be superfluous; does this mean that we should do too much to others? " ("New experiments on the human understanding of the author of the system of pre-established harmony". Book. I, ch. II, § 4). In his opinion, this rule only describes the disposition for making a fair judgment (to take the point of view of another).

X. Tomazius on the material of the "golden rule of morality" delimits the spheres of law, politics and morality. He identifies three forms of the "golden rule", calling them, respectively, the principles of law (justum), decency (decorum) and respect (honestum). The principle of law is that a person should not do to anyone else what he does not want the other to do to him. The principle of decency involves doing to another what he wants the other to do to him. The principle of respect requires a person to do what he would like others to do. The first two principles are generalized in natural law and politics (Tomasius calls them external laws), the last in ethics. According to Kant, the “golden rule of morality” cannot be a universal law, since it does not contain the grounds of duty, and the criminal, proceeding from it, “would begin to argue against his punishing judges” (“The basis for the metaphysics of morality.” Soch., vol. 4 (1), p. 271). Kant attached fundamental importance to the distinction categorical imperative and the "golden rule". Some critics of Kant, on the contrary, saw in the categorical imperative only another expression of the "golden rule" (see. Schopenhauer A.On the basis of morality. § 7). References to the "golden rule" as a criterion of moral assessment and a concentrated expression of humanistic morality are also found in Marxist texts - by Karl Marx (The debate on freedom of the press ... - Marx K., Engels F.Works, v. 1, p. 3), A. Bebel (Woman and socialism. M., 1959, p. 516). P. Kropotkin saw in him an expression of the general natural law of mutual assistance (Modern Science and Anarchy. M., 1990, pp. 338–41). Leo Tolstoy considered the "golden rule" as an ethical invariant inherent in all religions, most consistently formulated in the teachings of Christ and expressing the universal essence of morality ("What is religion and what is its essence?").

In modern literature, the most complete meaningful description of the "golden rule of morality" (echoing the interpretation of Tomasius) was offered by G. Reiner, who identified three of its forms. The rule of feeling (Einfühlungsregel): "(do not) do to another what you (not) wish for yourself." Here, the egoistic will of the individual becomes the scale of behavior, and in this form, the rule cannot be elevated to a universal moral principle - its negative formulation excludes punishment, since it is unpleasant for a person, the affirmative form cannot be the general scale of behavior, because egoistic desires are often immeasurable. The rule of autonomy (Autonomieregel): “(do not) do yourself what you find (not) commendable in another”; the basis for making a decision in this case is an impartial judgment about the behavior of others. The rule of reciprocity, combining the first two and coinciding with the gospel formulation (Gegenseitigkeitsregel): "how you want people to act towards you, do the same you towards them." Here, the basis for making a decision is the individual's own desire, which coincides with his own impartial judgment about the behavior of others. Reiner rightly believes that the rule of reciprocity is the most complete and adequate formula for the “golden rule”.

The "golden rule of morality" is both genetically and essentially a denial talion . In the process of diverse internal differentiation and expansion of social relations, the talion was transformed in two directions: the damage subject to revenge began to be calculated taking into account the subjective aspect (unintentional actions, damage caused by cattle, etc. are gradually taken out of its brackets) and replaced by material reward, ransom ... The changes that led to the need to move from the collective responsibility of the clan to the individual responsibility of individuals and the removal of that sharp division between "friends" and "aliens", which could only be balanced by mutual recognition of the right to force, and embodied in the "golden rule of morality." According to A. Diele, the mediating link in the transition from talion to the “golden rule” was the rule: “good for good, offense for offense”. The “golden rule” differs from talion in that it: 1) asserts the actor himself as a subject of behavior and obliges him to be guided by his own ideas about good and bad (“what you don’t love in another ...”, “in everything, how wanted ... "); 2) connects “us” and “strangers”, who now become simply different and embrace all people; 3) is an ideally (mentally) given regulator of behavior, and not a custom.

The "golden rule of morality" is a formula for a person's relationship to himself through his relationship to others. It is essential that these types of relationships have different modalities: the attitude towards oneself is real, it covers actions ("do you too," "you do not do that yourself"), the attitude towards others is ideal, covers the area of \u200b\u200bdesires ("as you want", “What you don’t love in another”). It is assumed that a person must and wants to be guided by norms that have the dignity of universality (do not destroy his ties with others, but open up the prospect of cooperation with them). The Golden Rule offers a way to establish this. A norm can be considered universal (and in this sense moral) if the subject of the action is ready to recognize (authorize, desire) it, and if others will apply it in relation to him. To do this, he needs to mentally put himself in the place of another (others), i.e. those who will experience the effect of the norm, and put the other (others) in their own place. The arguments of Leibniz (desires can be unlimited) and Kant (the criminal would not want to be condemned) do not take into account this mental exchange of dispositions, as a result of which the subject proceeds not from his situationally given egoistic desires in relation to another, but from those alleged desires with which he would be guided if he were in the place of the other, and the other, in his place. The “Golden Rule” can be interpreted as a thought experiment to identify the moral quality of relations between individuals (the reciprocity of these relations for both parties). It combines the arbitrariness of moral requirements with their general validity, and in this sense expresses the specificity of morality as such.

The specificity of the “golden rule” as a purely moral phenomenon was reflected in its linguistic expression. The wording of talion is sustained exclusively in the imperative mood - its imperativeness is categorical and in this respect “life for life” is no different from “do not kill”. The "golden rule of morality" supplements the imperative mood with the subjunctive ("as you want" in the meaning of "as you would like"). Through the imperative mood, the formula of the "golden rule" sets the subject's attitude to himself, and through the subjunctive mood, the attitude to others. Thus, morality turns out to be universally valid as an ideal project, in desires, and arbitrary as a real choice, in actions.

Literature:

1. Guseinov A.A.The golden rule of morality. M., 1988, p. 91-131;

2. Dihle A.Die goldene Regel. Eine Einführung in die Geschichte der antiken und frühchristlichen Vulgärethik. Gott., 1962;

3. Reiner H.Die "Goldene Regel" Die Bedeutung einer sittlichen Grundformel der Menschheit. - "Zeitschrift für philosophische Forschung", 1948, Bd. 3, H 1.

The golden rule of ethics says - do with others as you want to be treated with you. In different eras, this principle was reflected in religious and philosophical teachings such as Christianity, Judaism, Buddhism, Islam. At its core, this golden rule is the result that crowns the moral laws defined for a person living in society.

The “golden rule” is of a universal human nature and constitutes the moral basis for the formation of all other human qualities. From this rule follow all the commands concerning the love of a person for a person, and a person for the Almighty. In fact, the Bible's commandments of love are based on this rule.

Biblical love prescribes a respectful and merciful attitude to a person not only towards his neighbors, but also towards his enemies. How to apply the "Golden Rule" if a person has already harmed you by their actions. Isn't it better in such a situation to use the Old Testament principle "an eye for an eye, a tooth for a tooth." However, even in the Old Testament, punishment was not limited to lynching, it was the prerogative of the judges. Thus, if there is no way to solve the problem yourself, you need to turn to society for help.

The "golden rule" in the early historical times of the development of mankind was determined by philosophical and ethical prerequisites, to this day it continues to be supplemented, analyzed and refined. In early childhood, a person begins to understand his "I", but through him he begins to understand the feelings and desires of another person: it is worth pinching himself, how it becomes clear how it hurts another person. In the life of an individual, the "Golden Rule" begins to operate, which is enshrined in different nations by proverbs and sayings. “Don't dig a hole for another - you won't get into it yourself,” “as it comes around, it will respond”.

The "golden rule" in different religions is a teaching given to man by God. Only in the implementation of this rule, he sees a way to harmonize relations between people who differ in their moral qualities, attitudes, abilities, cultural level.

The “Golden Rule” is a universal human value, without which it is doomed to extinction. This is confirmed by the entire history of the development of human society, when empires fell, which violated this rule. Its formation as a moral value and ideal of every person is the main task of ethical education.

(Question 10-12 sorted out all together)

1. Ethics options -1: ethics of love; ethics of success; ethics of valor

2. Ethics options -2: ethics of "reasonable egoism"; hedonistic ethics.

3. Ethics options -3: environmental ethics; religious ethics.

Types of ethics (life for the sake of ..):

Ethics of Valor or ethics of honor

Glory to the prince, and amen to the retinue.

The warrior accepts death voluntarily.

Ethics of love

Mother Teresa, human relationships, love for the homeland.

Ethics of success

Survival ethics (well-being)

Ethics of creativity

Ethics is seen as an action that we take while thinking about how to do it ( for example, to attract attention or not by entering the audience)

Hedonism (ancient Greek. ἡδονή - "pleasure", "pleasure") is an ethical teaching, according to which pleasure is the highest good and the goal of life.

Ethics of "reasonable" egoism (opposite to the ethics of love) - the desire to satisfy interest (interest - simple and understandable needs that every person has). There is a perception that all people need the same thing.

An egoist thinks only of himself, and a reasonable one lives among other people and understands that he has interests the same as those of others, as a result, conflicts can arise between them, and there is a desire to coordinate their relations to satisfy their interests ( altruism is the opposite of selfishness). The law harmonizes the weak and the strong.

Reasonable egoism - as a form of individualism ( a person starts with himself, does himself, he does not demand actions from others and does not impose his own actions). The opposite of individualism is collective ethics (the whole part, the fulfillment of the law, the ethics of socialism). The extreme ethics of egoism is individualism, collectivism is the ethics of ecology ( why we kill animals and eat them, but we don't do this with people).

Act in the interests of all living things. That is, it is necessary to proceed that I am a life that wants to live and which is in the midst of another life that wants to live; you need to live so that this life is not built at the expense of another life. (book - "Don't Let Me Go" by Kashio Ishiguro)

Ethics of Religious Faith - faith in God (actions described in the sacred text, i.e. how to live: the Koran, the Bible). Based on an understanding of a religious text.

You can put the principle: "Do this for the sake of this", there can be life as a whole, love, prosperity, in short, there is some value.

Freedom is the reason for your own actions. In the history of European culture, much attention was paid to freedom, in contrast to the east. Kant paid great attention to freedom. There is a difference between external ( lack of coercion) from inner ( freedom of consciousness, freedom to decide, reflection allows a person to decide). Varlam Shalamov believed that it is possible to turn off decision-making in a person.

Ethics is a phenomenon that exists in the environment of people. A person is responsible for his actions, and ethics is born here. Pursuing his values, a person performs an action - an act - responsibility. People in any conditions have a choice to do things for which they are then responsible.

At the heart of a person's relationship with other people, with society as a whole is the golden rule of behavior: “ do not do to others what you would not want to do to you "(Negative wording) and" do to others as you would like to be treated to you "(Positive wording). Anyone who violates the Golden Rule of Conduct cannot count on being kind to himself. At best, he will not be noticed; at worst, they will treat him on an eye for an eye, a tooth for a tooth principle.

The golden rule has been known to people since time immemorial. It is mentioned in one of the oldest written records - the ancient Babylonian legend about Akihara. In Confucius (VI-V centuries BC), it is the basis of behavior. In the ancient Indian "Mahabharata" (5th century BC) it appears as the norm of norms.

The golden rule is attributed to two of the seven Greek sages - Pittacus and Thales. He can be found in Homer's Odyssey, Herodotus's History, and the Bible. In the latter, it is mentioned at least three times: in the book of Tobit (4.15), in the Gospel of Luke (6.31) and in the Gospel of Matthew (7.12). The so-called biblical commandments - do not kill, do not steal, do not commit adultery, etc. - are nothing more than partial and truncated expressions of the golden rule. The same can be said about the commandment "love your neighbor as yourself" (Leviticus 19; 18. Gospel of Matthew 22; 39).

In modern times, T. Hobbes, D. Locke, H. Tommasius, I.G. Herder ...

Have Kantthe golden rule appears under the name categoricalimperative... On the one hand, he elevated it (albeit in a converted form) to the value of the main principle of human behavior, on the other, he humiliated it, calling it the generally accepted formulations trivial and limited. The categorical imperative is the golden rule transformed in the spirit of rigorism and deontologism (ethics of duty): “do so that the maxim of your deed can become a universal law”. By reformulating the rule as a categorical imperative, Kant largely deprived it of what makes it golden, namely, the individual component, thereby violating the measure, i.e. tipping the balance in favor of supraindividual,- general, universal. (The name itself is truly terrifying: an imperative, and even categorical! Imperative is a command, a demand, an obligation, an order, a law! Only one iron necessity and not a drop of chance. Only one obligation and not a drop of desire.)

Kant's superficial understanding of the golden rule is manifested, in particular, in the fact that he did not see in it baseduty, arguing that it allegedly does not formulate responsibilities towards others. Doesn't the golden rule indicate, for example, a debt to parents? Doesn't it say that if you want your children to treat you appropriately, then you yourself musttreat your parents in the same way? Or: if you want your parents to treat you well, then you yourself musttreat them well. And so on. This understanding of the golden rule by Kant is due to an orientation toward the supra-individual. In his categorical imperative, the basis of duty is the universal law. By this, Kant places society above the individual. The golden rule points to a particular person as the basis of debt. And this is true because no stronger foundation than man himself for yourself ... Duty involves knowing yourself and others. And whom does a person know better: himself or others? Of course, myself. Duty involves respect and concern. And whom does a person respect more and who cares more: about himself or about others? Of course about myself. It is natural. The basis of debt is not in some transcendental heights, but in a concrete living person with all his merits and demerits. Kant himself, in solidarity with the biblical commandment to love one's neighbor as oneself, emphasized at the same time that a person who does not love himself cannot love another, since such a person can pharisaically justify his hatred for another by his self-denial.

In Russian philosophy, about the problems associated with the golden rule, wrote V.S. Soloviev... Following Schopenhauer, he convincingly showed the importance of emotions and the psyche as the individually intimate basis of the golden rule. If people are guided by this rule unconsciously, it is largely due to feelings of conscience and compassion. Conscience is mainly responsible for the implementation of the negative component of the golden rule. Compassion - positive. Conscience says: do not do to others what you do not wish for yourself, that is, do not do evil. Compassion tells you to help those in need, to act with them as you want, so that they would treat you in a similar situation.

The intimate psychological "mechanisms" that implement the golden rule indicate that it is by no means an abstract soulless norm, that it is deeply individualized, psychologically, has not only " antenna "as a tradition, generally acceptedrules of conduct, but also “ grounded ", is rooted in the very depths of human nature.

V.S. Soloviev, however, was too carried away by the passive side of the golden rule. The latter is based not only on feelings of pity, compassion, but also on feelings of love, pleasure and simply on curiosity, on interest (of one person to another). In addition, he called the golden rule the principle altruismand this does not seem to be entirely true. The word "altruism" comes from alter, otherand in the principle he denotes, the emphasis is naturally placed on friend,others... Altruism is self-sacrifice, dedication. In the golden rule, the emphasis is on the ego, on the given person. After all, from him, as from a stove, the golden rule "dances". The latter "does not turn away" from i to the side another , and "tries" to coordinate positions i and another , find a common denominator, a common measure between them. The golden rule is therefore a measure, a norm, because it establishes a certain balance of interests.