Introduction, hedonism - the philosophy of ancient Greece. The concept of hedonism and the way of thinking of hedonists Ethical teachings and principles in the philosophy of hedonism
Send your good work in the knowledge base is simple. Use the form below
Students, graduate students, young scientists who use the knowledge base in their studies and work will be very grateful to you.
Posted on http://allbest.ru
Theory of hedonisminethicse
Hedonism (Greek hedone - pleasure) - a type of ethical teachings and moral views, in which all moral definitions are derived from pleasure and suffering. In a systematic form, as a type of ethical teaching, hedonism was first developed in the teachings of the Greek Socratic philosopher Aristippus of Cyrene (435-355 BC), who taught that everything that gives pleasure is good.
Consider some ethical values.
Pleasure. Among the positive values, pleasure and benefit are considered the most obvious. These values directly correspond to the interests and needs of a person in his life. A person who by nature strives for pleasure or benefit seems to manifest himself in a completely earthly way.
Pleasure (or enjoyment)- this is a feeling and experience that accompanies the satisfaction of a person's needs or interests.
The role of pleasure and pain is determined from a biological point of view, by the fact that they perform the function of adaptation: human activity depends on pleasure, which meets the needs of the body; lack of pleasure, suffering hinder the actions of a person, are dangerous for him.
In this sense, pleasure, of course, plays a positive role, it is very valuable. The state of satisfaction is ideal for the body, and a person needs to do everything to achieve such a state.
In ethics, this concept is called hedonism (from the Greek. hedone - "pleasure"). This doctrine is based on the idea that the pursuit of pleasure and the denial of suffering is the main meaning of human actions, the basis for human happiness.
In the language of normative ethics main idea this state of mind is expressed thus: “Enjoyment is the goal human life everything that gives pleasure and leads to it is good. Freud made a great contribution to the study of the role of pleasure in human life. The scientist concluded that the "principle of pleasure" is the main natural regulator of mental processes, mental activity. The psyche, according to Freud, is such that, regardless of a person's attitudes, feelings of pleasure and displeasure are decisive. The most striking, as well as relatively accessible, can be considered bodily pleasures, sexual, and pleasures associated with satisfying the need for warmth, food, and rest. The principle of pleasure is in opposition to social norms of decency and acts as the basis of personal independence.
It is in pleasure that a person is able to feel himself, to free himself from external circumstances, obligations, habitual attachments. Thus, pleasures are for a person a manifestation of individual will. Behind pleasure there is always desire, which must be suppressed by social institutions. The desire for pleasure turns out to be realized in a departure from responsible relationships with other people.
Ordinary behavior based on prudence and the acquisition of benefits is the opposite of an orientation towards pleasure. Hedonists distinguished between psychological and moral aspects, psychological basis and ethical content. From a moral-philosophical point of view, hedonism is the ethics of pleasure.
Principlesethics of the epicureans
The basic principle of ethics epicureans pleasure is the principle of hedonism. At the same time, the pleasures preached by the Epicureans are distinguished by an extremely noble, calm, balanced and often contemplative character. The desire for pleasure is the original principle of choice or avoidance.
According to Epicurus, if a person's senses are taken away, then nothing remains. Unlike those who preached the principle of “enjoying the minute”, but “whatever will be, will be! ”, Epicurus wants a permanent, even and never-ending bliss. The pleasure of the sage “splashes in his soul like a calm sea on firm shores” of reliability. The limit of pleasure and bliss is to get rid of suffering! According to Epicurus, one cannot live pleasantly without living reasonably, morally and justly, and, conversely, one cannot live reasonably, morally and justly without living pleasantly. However, it would be wrong to reduce the entire content-semantic capacity of Epicureanism to hedonistic motives.
The Epicureans more subtly and deeply approached the problem of enjoying life in the aspect of a person's connection with the world of culture. The enjoyment of life, in their opinion, is achieved through moral exercises, through the development of a new, mature attitude towards life problems. It was the Epicureans who considered the starting point of happiness, firstly, the absence of suffering, secondly, the presence of a clear conscience, not burdened by immoral acts, and, thirdly, good health.
It is not difficult to see that all these three conditions necessary for a person to experience the enjoyment of life do not at all fit with the mythology that the Epicureans called for abstinence in food, drink, love and other comforts and pleasures of life. On the contrary, the deep and subtle meaning of the Epicurean approach to culture lies in the fact that in cultural texts, in various types cultural creativity, they saw an opportunity to strengthen the moral potential of the individual, improve the scope of its individual needs and, finally, the possibility of strengthening health.
Satisfaction with life, thus, and the enjoyment of it were inextricably linked with the processes of mastering the spiritual and moral values of the past and present and the need to enter the cultural space of modernity.
Being materialists in their worldview, the Epicureans, like the skeptics, highly appreciated the joy of communication between people and nature, but, unlike Pyrrho and Sextus Empiricus, they, especially Titus Lucretius Carus, demonstrated in their texts the possibility of harmonizing the everyday relationships of man and with nature and with culture. In their deepest essence, Epicureanism and Rabelaisism, that is, the life-affirming "excessive" attitude to life proclaimed in F. Rabelais's novel "Gargantua and Pantagruel", are not identical.
Epicureanism, in its essence, affirms a sense of proportion in a person’s relationship with what nature gives him and what culture can give him, asserts that a truly mature attitude to life helps a person avoid extremes in assessing both the elemental principle associated with the life of nature, and organized pressure on individual consciousness from the official culture.
For the Epicureans, of course, the moral and creative aspect of a person’s daily connection with culture as a second nature, as a way of adapting to reality, as that symbolic universe, in which a person could express his feeling of happiness to live on this earth and be loved, was optimal.
That is why, from the time in which Epicurus, Horace, Titus Lucretius Carus lived, who created the immortal book "On the Nature of Things", Epicurean motifs have survived to this day, being in tune with subsequent generations, and are reflected in the work of many outstanding cultural figures, including XX century, for example, Fellini, Antonioni and others.
Appointing life itself as the meaning of life, the Epicureans taught that the ideal of human existence is ataraxia, or avoidance of suffering, a calm and measured life, consisting of spiritual and physical pleasures given in moderation.
epicureans
Human life is limited by real reality, real sensations. Therefore, ethics must include the science of happiness in this real life. The purpose of our life is pleasure; the criterion of our activity is the feeling of pleasure and pain. That pleasure is the highest goal of our life is as immediately obvious as that fire burns or snow is white.
In Epicurean teaching, Greek ethics is the last time this kind of sermon appears. But it cannot be said that the teaching of Epicurus was in everything similar to the hedonist. The teaching of Aristippus is somehow more cheerful, fresher, younger than Epicurus.
The latter taught pleasure in the same way; but there is an senile trait of fatigue in him: he is a man who has lost faith in pleasure, who above all cherishes imperturbable peace. He wants to enjoy life by developing a systematic diet in himself, subordinating himself to a strict regimen. He does not catch individual fleeting pleasures, like Aristippus, who wanted to drink to the bottom full bowl pleasures, without embarrassing yourself with worries about the past and the future, cherishing the present. Epicurus teaches not to chase after instant pleasure, but to seek permanent states contentment.
Therefore, he considers some pleasures directly harmful, teaches them to avoid. Finally, he, along with Plato, recognizes that all pleasure consists in the removal of pain; therefore, he considers the highest state of bliss to be one in which all suffering is removed - bfbsboyb, which is very similar to perfect apathy, impassivity of cynics and stoics.
Every pleasure has its price for the happiness of life only insofar as it contributes to the removal of suffering. Pleasure is only a means to get rid of painful need, and sensual pleasures, according to Epicurus, only disturb the peace of mind and therefore are dangerous for it. Epicurus preaches stable (chbfbufzmbfychz) pleasure, as opposed to the mobile pleasure (zdpnz zen chinzuey) of Aristippus.
The conditions of such pleasure are primarily in our spirit; therefore, Epicurus places spiritual pleasures immeasurably higher than bodily pleasures - another difference from Aristippus. And, although in the end all pleasure and pain depend on bodily movements, only real pleasures and pains, per soul - both future and past.
The spirit is not limited to the realm of the present, and therefore we can have comfort in our spirit from real suffering. And Epicurus exalts the power of the spirit over the body in exactly the same way as the Stoics and Cynics. He thought that with the help of philosophy, a person can actually overcome bodily sorrows and suffering. On this topic, the Epicureans wrote many magnificent recitations: "the wise one, both at the stake and at the cross, will feel happy and say: how sweet this is to me, how much all this does not concern me."
An indispensable condition for such a state of mind is philosophy and prudence. Virtue is necessary for happiness, but it has no value in itself, but only according to the happiness it brings. Rationality frees a person from superstition and empty fears; uschtspuhnz - moderation, self-control - helps to fight suffering; courage frees us from the fear of pain, danger, and even death; justice destroys the fear of punishment and is necessary to ensure the imperturbable calm of life, in which is the highest happiness of man. “It is impossible to live pleasantly without living reasonably, moderately and justly.” But at the same time, justice and virtue, as I said, play for Epicurus only the role of a diet that has a purely relative significance for human health: rspurfxsh fsh chblsh, says Epicurus, chby fpizh chenyuzh bhfp hbhmbzhphuyn, pfbn mzdemeibn zdpnzn rpyz.
The Epicurean ideal of the sage comes close to the Stoic ideal. Although Epicurus does not prescribe to the sage perfect dispassion and renunciation of sensual pleasures, he requires from him just as complete self-control, just as complete independence from everything external, like the Stoics. The wise, like a god, walks among people; his happiness is so complete, so inalienable that even being on bread and water, he will not envy Zeus himself.
The special ethics of the Epicureans, in accordance with these provisions, is of the same casuistic nature as the ethics of the Stoics: it is a set of detailed reasoning about individual pleasures, virtues, passions and inclinations of a person, a developed system of everyday rules. Discretion is the main content of his recipes; to this is added independence from external happiness, an average state (measure) and a possible removal from any public life- feature original; in it, Epicurus met with Heraclitus, although, of course, the reasons that prompted both philosophers were different. Live quietly, advised Epicurus, hide from others; and he himself lived among his fellow disciples, indeed, as he taught others to live. Friendship was the most sympathetic virtue of the Epicureans. On its basis, a general benevolence towards all people developed. Based on the principles of true friendship, Epicurus also rejected Plato's communism: between friends, and so everything is in common; the commune, as a compulsory institution, is a sign of mistrust. And where there is no trust, there is no friendship. Epicurus recognized and taught that it is more blessed to give than to receive.
Apparently, Epicurus himself was an outstanding personality; with it he tied friends to himself and sanctioned his teaching: while eclecticism began to prevail in the second century, and schools began to smooth out their original features, the Epicurean teaching remained unchanged. There were many attacks on the Epicureans, but the opponents themselves recognized the moral character of their school. Cicero says: "... et ipse (Epicurus) bonus vir fuit et multi Epicurei fuerunt et hodie sunt et in amicitiis fideles et in omni vita constantes et graves" (Cicero, Fines, 11, 25, 81). The Epicureans had a lasting success in Rome.
Despite their difference from the Stoics, the Epicureans agreed with them in many respects. They had a common practical tendency about logic: both of them brought to the fore the question of the criterion and refuted skepticism in the name of a practical postulate - behavior based on true knowledge. ethical hedonism epicurean philosopher
In physics, both considered the soul to be material; and even in ethics they equally considered the liberation of oneself from everything external and the removal from worldly fuss as a condition of happiness. All this shows that the Stoic and Epicurean teachings were branches of the same trunk, which only diverged in different directions.
Hosted on Allbest.ru
Similar Documents
The subject of ethics and its tasks, the relationship with religion and philosophy. Arguments proving the autonomy of ethics. Ethics family life. Family and marriage. Essence and meaning of marriage. ethical principle, opposite to the principle of hedonism, and similar to it.
test, added 01/16/2011
The concept of mercy, the commandment of merciful love, its relationship with duty and the requirements of the Decalogue. Ethical and philosophical thought of Europe of Modern times. Features of personal relationships, the importance of people for each other. The concept of hedonism, the principle of pragmatism.
abstract, added 12/11/2009
general characteristics ethical doctrine of Epicurus. Understanding ethics as a doctrine of virtues, of a perfect personality. Titus Lucretius Carus and his interpretation of the ethics of Epicurus, the ethical teachings of Philodemus. The life of a sage, a philosopher as a moral ideal in Epicurus.
control work, added 05/15/2013
The concept of ethics as philosophy about morality, its construction on the basis of general ideas about the essence of the world and the place of man in it. Morality and ethics as real spiritual and social phenomena studied by ethics. Historical development of ethical doctrine.
presentation, added 07/07/2012
Ethics of antiquity, its appeal to man. Features of the ethical position of the ancient sages. Main philosophical schools. Socrates and the Socratic schools. Cyrenaica, ethics of hedonism. development of stoic philosophy. Ethics of the Epicureans: fears and their overcoming.
presentation, added 11/05/2013
The main problems of ethics: the criteria for good and evil, the meaning of life and the purpose of a person, justice and due. Characteristics, structure and main categories of ethics as a theory of morality. Sociocultural background and content of teachings in the ethics of Ancient China.
test, added 07/12/2011
History of ethical doctrines. ethical teachings ancient world. Ethical teachings of the Middle Ages. Features and main problems of the ethics of modern times. Ethical trends in the 19th century. Some teachings in the ethics of the twentieth century. Historical development of morality.
course of lectures, added 11/17/2008
Ethics of business communication. Analysis of the state of social relations at enterprises in order to identify the main (main requirements) for management ethics. Leadership and responsibility. The difference between philosophical ethics and religious ethics.
abstract, added 12/09/2010
The nature of good and evil. The position of ethics in relation to one of the eternal problems of morality - moral evil. Mutuality and absolute opposition of good and evil. The problem of the constructiveness of the role of evil in history. The nature of evil in Socratic ethics.
abstract, added 11/28/2010
The main stages and directions of development of ethics. Ethical teachings of the Ancient East. Medieval Christian doctrine of morality. Social and ethical content of the humanistic ideology of the Renaissance. The concepts of samsara, karma, dharma and moksha.
HEDONISM (from the Greek? δον? - pleasure, enjoyment), a direction in ethics that considers pleasure as the highest good and criterion of moral life. The substantiation of the thesis of hedonism "pleasure is good" was carried out by reducing the motives of moral behavior to human "nature", interpreted either biologically (all living beings by their "nature" strive for pleasure and avoid suffering), or psychologically (pleasures are the only or ultimate goal of human beings). actions). As a principle of behavior, hedonism is opposed to asceticism, as a type of ethical theory - to rigorism and deontologism.
In ancient ethics, hedonism is represented, first of all, by the Cyrenian school, the founder of which Aristippus the Elder developed the theory of "pure" hedonism: out of three sensual states - pleasure, suffering and indifference - a person, by his "nature", strives for pleasure, depending on bodily, instantaneous, transient and partial pleasure. The late Cyrenaics called the ultimate goal and the highest good no longer instantaneous pleasure, but the steady joy of the soul.
Democritus subordinated the principle of pleasure to the principle of measure, calling for commensurate actions with abilities and natural inclinations. Continuing this line, Epicurus created a holistic concept of eudemonistic hedonism (see Eudemonism). The highest good and true purpose happy life, the path to which the “tempering mind” is looking for, remains pleasure, understood, however, no longer as a momentary process of pleasant sensation, but as deliverance from suffering, health of the body and serenity of the soul. Epicurus built a classification of pleasures, subdividing them into natural and absurd, and among the natural he singled out the necessary (see Epicureanism). A follower of Epicurus, Lucretius Carus, gave his ethical teaching a pessimistic coloring. According to Lucretius, agreement with nature no longer guarantees the achievement of a state of peace and self-satisfaction, since nature can be hostile to a person, violating his intentions and expectations in a detrimental way.
Renaissance thinkers contrasted ancient hedonism with the asceticism of Christian ethics. L. Valla saw in the desire for pleasure (voluptas) a natural property of a person, for his happiness consists in feeling himself a part of nature and enjoying its benefits (pantheistic hedonism). M. Montaigne, in understanding a true and happy life, completely took the side of Epicurus. F. de La Rochefoucauld gave a deep psychological analysis of the motives of selfish hedonism. But hedonism becomes a “real philosophy” (K. Marx) only among the French materialists of the 18th century - from selfish hedonism (by J. O. de La Mettrie) to social hedonism (by K. A. Helvetius). J. Locke, considering, like T. Hobbes, interest to be the matter of virtue, gave an epistemological justification for hedonism, singling out health, fame, knowledge, charity, the expectation of eternal happiness in another world as the most stable (and, therefore, morally valuable) pleasures.
The principle of hedonism received its most complete expression in the ethics of utilitarianism. According to I. Bentham, virtue is the “art of measuring” the benefits of available pleasures and their choice, and vice is a mistake in moral calculation. J. S. Mill made compromise "amendments" to Bentham's theory of "pure utilitarianism": along with pleasure, Mill recognized other moral goods, and he replaced Bentham's "moral arithmetic" with "moral aesthetics", in which preference is given to the quality of pleasures, and not their number.
In the 20th century, the principles of hedonism were shared by J. Santayana, M. Schlick, D. Drake and others.
Hedonism (Greek hedone - pleasure) - a type of ethical teachings and moral views, in which all moral definitions are derived from pleasure and suffering. In a systematic form, as a type of ethical teaching, hedonism was first developed in the teachings of the Greek Socratic philosopher Aristippus of Cyrene (435-355 BC), who taught that everything that gives pleasure is good.
Consider some ethical values.
Pleasure. Among the positive values, pleasure and benefit are considered the most obvious. These values directly correspond to the interests and needs of a person in his life. A person who by nature strives for pleasure or benefit seems to manifest himself in a completely earthly way.
Pleasure (or enjoyment)- this is a feeling and experience that accompanies the satisfaction of a person's needs or interests.
The role of pleasure and pain is determined from a biological point of view, by the fact that they perform the function of adaptation: human activity depends on pleasure, which meets the needs of the body; lack of pleasure, suffering hinder the actions of a person, are dangerous for him.
In this sense, pleasure, of course, plays a positive role, it is very valuable. The state of satisfaction is ideal for the body, and a person needs to do everything to achieve such a state.
In ethics, this concept is called hedonism (from the Greek. hedone - "pleasure"). This doctrine is based on the idea that the pursuit of pleasure and the denial of suffering is the main meaning of human actions, the basis for human happiness.
In the language of normative ethics, the main idea of this mindset is expressed as follows: "Enjoyment is the goal of human life, good is everything that gives pleasure and leads to it." Freud made a great contribution to the study of the role of pleasure in human life. The scientist concluded that the "principle of pleasure" is the main natural regulator of mental processes, mental activity. The psyche, according to Freud, is such that, regardless of a person's attitudes, feelings of pleasure and displeasure are decisive. The most striking, as well as relatively accessible, can be considered bodily pleasures, sexual, and pleasures associated with satisfying the need for warmth, food, and rest. The principle of pleasure is in opposition to social norms of decency and acts as the basis of personal independence.
It is in pleasure that a person is able to feel himself, to free himself from external circumstances, obligations, habitual attachments. Thus, pleasures are for a person a manifestation of individual will. Behind pleasure there is always desire, which must be suppressed by social institutions. The desire for pleasure turns out to be realized in a departure from responsible relationships with other people.
Ordinary behavior based on prudence and the acquisition of benefits is the opposite of an orientation towards pleasure. Hedonists distinguished between psychological and moral aspects, psychological basis and ethical content. From a moral-philosophical point of view, hedonism is the ethics of pleasure.
pleasure") is an ethical doctrine that considers enjoyment to be the highest good, and the desire for pleasure is the principle of behavior. Designed by Aristippus (Cyrenaic). It should be distinguished from eudemonism, which recognizes the pursuit of happiness as the basis of moral behavior.
Great Definition
Incomplete definition ↓
HEDONISM
Greek pleasure) is a way of substantiating morality and interpreting its nature and goals, widely used in the history of ethical thought. G. reduces all the content of various moral requirements to a common goal - to obtain pleasure and avoid suffering. This goal is considered as the driving principle in a person, embedded in him by nature (Naturalism) ft ultimately determining all his actions. As a principle of morality, which prescribes to people the desire for earthly joys, G (like eudemonism) is the opposite of asceticism. In Ancient. Greece, one of the first philosophers who carried out the principle of G. in ethics were Democritus and Aristippus. G. Epicurus is best known for his justification, with the name of which a whole trend in moral theory is associated - Epicureanism G.'s ideas were also preached by the Roman follower of Epicurus Lucretius. In the era of the Middle Ages, the ideologists of the Christian church sharply condemned gypsy, considering earthly pleasures to be sinful (Sin). This is not accidental, since he responded in the best possible way to the “classical” bourgeois view of a person, first of all, as a private entrepreneur (“the driving force of the society is a private person pursuing his own interests; the goal of the society and, consequently, morality should be the good of this private individual, and his material well-being is, in the final analysis, the content of the universal good.) Hobbes, Locke, Gassendi, Spinoza, and the French materialists of the 18th century, in their struggle against the religious understanding of morality, often resorted to a hedonistic interpretation of morality. Later, the principle of G. found its most complete expression in utilitarianism.G.'s ideas are shared by many theorists of modern bourgeois ethics - J. Santayana, M. Schlick, D. Drew, etc. In ancient times and in modern times, G. played a generally progressive role. and ethics, since it opposed religious morality and represented its own attempt to interpret the morality of materialistic positions. However, it cannot be considered a scientific principle of ethical which theory Moreover, it does not correspond to the modern level of titles about a person. Marxism views man as a social being. With this t sp. the reduction of diverse human needs to enjoyment is an extreme simplification and: ultimately comes from a biological or purely psychological understanding of man as a natural being. The hedonistic principle, in addition, is individualistic in nature and often gravitates towards ethical relativism. The pleasures themselves, to which people strive, have a concrete historical nature, their content is not the same in different hysterical eras and in different social groups. Therefore, it is only in social practice that one should look for the origin of the centuries of aspirations and goals that people set for themselves. In the modern bourgeois society, a complex of moral ideas of anarcho-G. is being formed, where the “natural” inclinations of a person to unlimited pleasures are mystified and deified, labor discipline, social duties, cultural and moral norms are rejected as the basis of conservatism (Nihilism), demands are put forward to search for new uncontrolled primitive connections between people, legalization of immorality. Anarcho-G. serves, on the one hand, as an extreme means for the mass dissemination / morality of consumerism, and on the other hand, as a way to divert the critical sections of the bourgeois society from truly revolutionary morality
Great Definition
Incomplete definition ↓
Let's look at some core ethical values.
Pleasure. Among the positive values, pleasure and benefit are considered the most obvious. These values directly correspond to the interests and needs of a person in his life. A person who by nature strives for pleasure or utility seems to manifest himself in a completely earthly way.
Pleasure (or enjoyment)- this is a feeling and experience that accompanies the satisfaction of a person's needs or interests.
The role of pleasure and pain is determined from a biological point of view, by the fact that they perform the function of adaptation: human activity depends on pleasure, which meets the needs of the body; lack of pleasure, suffering hinder the actions of a person, are dangerous for him.
In this sense, pleasure, of course, plays a positive role, it is very valuable. The state of satisfaction is ideal for the body, and a person needs to do everything to achieve such a state.
In ethics, this concept is called hedonism (from the Greek. hedone - "pleasure"). This doctrine is based on the idea that the pursuit of pleasure and the denial of suffering is the main meaning of human actions, the basis for human happiness.
In the language of normative ethics, the main idea of this mindset is expressed as follows: “Enjoyment is the goal of human life, everything is good,
that gives pleasure and leads to it. Freud made a great contribution to the study of the role of pleasure in human life. The scientist concluded that the "principle of pleasure" is the main natural regulator of mental processes, mental activity. The psyche, according to Freud, is such that, regardless of a person's attitudes, feelings of pleasure and displeasure are decisive. The most striking, as well as relatively accessible, can be considered bodily pleasures, sexual, and pleasures associated with satisfying the need for warmth, food, and rest. The principle of pleasure is in opposition to social norms of decency and acts as the basis of personal independence.
It is in pleasure that a person is able to feel himself, to free himself from external circumstances, obligations, habitual attachments. Thus, pleasures are for a person a manifestation of individual will. Behind pleasure there is always desire, which must be suppressed by social institutions. The desire for pleasure turns out to be realized in a departure from responsible relationships with other people.
Ordinary behavior based on prudence and the acquisition of benefits is the opposite of an orientation towards pleasure. Hedonists distinguished between psychological and moral aspects, psychological basis and ethical content. From a moral-philosophical point of view, hedonism is the ethics of pleasure.
What will we do with the received material:
If this material turned out to be useful for you, you can save it to your page on social networks:
| tweet |
All topics in this section:
Ethics and morality as a subject of ethics
What is morality (morality)? Different philosophical schools and thinkers gave very different answers to this question. Until now, there is no indisputable, single
Moral (moral) dimension of personality
Since Greek antiquity, morality has been understood as a measure of a person's elevation above himself, an indicator of the extent to which a person is responsible for his actions, for what he does. ethical
ethical values
Pleasure as a position and value in it is both recognized and accepted. A person's desire for pleasure determines the hedonist's motives and the hierarchy of his values, his way of life. Naming good
Ethics of the Sophists
The ethics of antiquity was addressed to man. “Man is the measure of all things” - researchers rightly consider these words of Protagoras to be the motto for all ethical productions.
Ethical doctrine of Socrates
Socrates (469-399 BC), who is rightfully considered the father of ancient ethics, assigned morality a paramount role in society, considering it the foundation of a decent life
The ethical doctrine of Plato
The teachings of Plato (427-347 BC) are considered the first attempt to systematize ethical ideas, which was carried out by the philosopher on an objective-idealistic basis
Aristotle. Science concept
The work of Aristotle (384-322 BC) is considered the highest development of ancient ethics. This would hardly have been possible if Plato's student had not surpassed his teacher.
Ethics of Aristotle
"Ethics" (the doctrine of morality) was understood by Aristotle as life wisdom, "practical" knowledge about what happiness is and what are the means to achieve it.
Hellenistic schools and the origin of individual ethics
The Cynics proclaim the slogan "Back to Nature" as a program of practical action. Movement towards pristine, "dog" way of life, rejection of all the dominant Greek
Basic provisions of Christian ethics
Medieval ethical thinking denied the provisions of ancient moral philosophy, primarily because the basis for the interpretation of morality in it is not reason, but religious
Augustine the Blessed and the Theological Foundation of Morality
The idea of subordinating morality to religion is very clearly reflected in the work of Augustine the Blessed (354-430). He is considered one of the most significant representatives of the patristic era.
Synthetic ethics of Thomas Aquinas
The synthetic ethics of Thomas Aquinas (1225-1274) was based on the provisions of Aristotle, but comprehending it in the context of Christian doctrine. F. Aquinas
Anti-Christian ethics of Erasmus of Rotterdam
The main theme in the ethical works of Erasmus of Rotterdam was the problem of the relationship between faith and knowledge. What is the position of Erasmus on this issue? thinker
Skeptical ethics of M. Montaigne
At this stage, ethics still retains fairly strong successive ties with the medieval worldview. In this case, skepticism acts as a peculiar way of establishing new ideals.
Axiomatic method of proof of morality
The main attitude of the thinkers of the New Age assumed the derivation of morality from nature, which often became its reduction to natural science knowledge. Benedict Spinoza (1
Rational ethics of R. Descartes
New time is mainly focused on revealing the naturalistic basis of morality, on the search for harmony between objective and subjective factors. New ideas of thought
Ethics of K. A. Helvetia. common good
Claude Adrian Helvetius (1715–1771) interpreted man in a psychophysiological way. A person, overcoming his natural egoism, becomes reasonable, begins to
I. Kant's formulation of the categorical imperative
The main problem of Immanuel Kant's ethics is the problem of human freedom. It was the main problem of the era. I. Kant deduces mutual
Ethics of I. Kant
The moral theory of Immanuel Kant does not allow for exceptions to the implementation of the law, which would be due to unfavorable circumstances. Perjury is not up to
Hegel and the Metaphysical Foundations of Ethics
The principle of historicism, which Georg Wilhelm Friedrich Hegel (1770–1831) adhered to, allowed him to turn from the ethics of inner conviction to social
Ethics of A. Schopenhauer
The German philosopher Arthur Schopenhauer (1788–1860) rejected in his teaching many principles of the classical philosophical tradition, in particular its notion that morality
Voluntaristic ethics of F. Nietzsche
Friedrich Nietzsche asserted morality, criticizing and even denying it. The philosopher was guided by the fact that the forms of morality have become the main obstacles to the rise
Ethical teachings in Russian philosophy
The original features of the ethical quest of Russian philosophy took shape in the 19th-20th centuries, at a time when the national ethical consciousness was sufficiently defined. At first it may seem that
Ethics and philosophy of unity. V. S. Solovyov
The idealistic direction of Russian ethics, for which the period of the late XIX - early XX centuries. turned out to be a kind of Renaissance, extremely diverse and multicolored, while class
The problem of freedom and the justification of ethical problems. N. A. Berdyaev
Nikolai Alexandrovich Berdyaev. The thinker went through a difficult path of understanding the subject of ethical knowledge, expressing many interesting ideas. Thus, in particular, he wrote that
Ethics of non-resistance to evil by L. N. Tolstoy
Understanding the meaning of life as an ideal, movement towards the infinite is given in the Bible. Jesus Christ, in a dispute with the law of Moses, formulates five commandments: do not be angry; do not leave your wife; not attached
Ethical Quests in Existential Philosophy
Of course, it would be more correct to assert the existence of not the ethics of existentialism, but of its "ethical component", since the status of ethics in it is not clearly fixed. Although defined
Freedom as a principle of human existence
The initial principle of human existence is freedom, about which existentialism puts forward many interesting, although sometimes controversial ideas. Mainly emphasizing
Analytical Philosophy. Moral language analysis
The "formalistic image" of the ethical thinking of the past century is most clearly represented in neopositivism. At the same time, the analytical school tried to soften the opposition to the
Principles of Justice by J. Rawls
Justice in ethics is considered primarily as a problem of equality. The connection between justice and equality is significantly specified by J. Rawls, who analyzes justice as
Morality and politics
Political ethics is a special component of public morality, social ethics. It began to take shape at the turn of the New Age, when, as a result
The problem of interaction between politics and morality
The problem of the interaction of politics and morality can be resolved in different aspects from different angles of view. For example, the concept of A. Obolonsky explores
Ethics of a political leader
With the development of political ethics, its sub-branches were gradually formed. This is primarily a system of norms and rules that govern the implementation of human rights in the political
Democratic system and the problem of the formation of a new ethics
The new ethics offers different ways of understanding and properly expressing moral values; various “circles of problems” are outlined with different subordination in them (or, in particular, it is recognized as
Entrepreneurial (business) ethics
Entrepreneurial (business) ethics is a specific subsystem of applied ethics associated with economic activity in a market economy. She is also called
Corporate ethics
Unlike Western Europe, where the mentality of medieval cities, the ethos of capitalism, and especially the ethics of Protestantism were at the basis of entrepreneurial ethics, in Russia the spirit
Charity
Charity is an activity in which private resources are voluntarily distributed by their owners in order to help people in great need.
The main problems arising in the implementation of charity
The problem is not so simple. How to deal with the order of work in an economic downturn and rising unemployment? Is it worth spending money on charity, training and creating a job?
Ecological Crisis and the Formation of Ecological Ethics
Both man and other living beings are in an environment that is a consequence of the action of anthropogenic factors. Noticeable human change environment began
The problem of urbanization and ecology in big cities
Catastrophes are a big problem for large cities. The overcrowding of the population in them results in greater than in rural areas, the death of people during disasters, for example
The concept of sustainable development
Currently, two strategic concepts for solving planetary environmental problems are best known: the concept of "sustainable development" and the doctrine of
The concept of violence
The concept of violence, like the word itself, undoubtedly has a negative emotional and moral connotation. In most philosophical and religious moral teachings, we
The concept of non-violence
The concept of violence has a very specific and strict content, it cannot be identified with any form of coercion. And no matter how bad violence may be, it is still better without
The view of various philosophers on the problem of war
The concept of J. Galtung states “minimization of violence and injustice in the world”, then only the highest human values will be able to survive. O
Violence and the state
An important qualitative leap in limiting violence was the emergence of the state. The attitude of the state to violence, in contrast to the primitive practice of talion, is characterized by three
Historical background of the death penalty
Today, the most pressing issues are the practice of applying the death penalty. Supporters and opponents of it put forward their arguments. What is the ethical side of this problem?
Ethics of the death penalty
Discussions on this issue continue to this day. Consider first of all the arguments that some authors put forward "for" the death penalty, and then possible objections.
Consider the ethical arguments against the death penalty
1. The death penalty has a morally corrupting effect on human society. It has a direct influence directly through the people who are involved in it, and indirectly through the fact that
Bioethics and medical ethics. Hippocratic Oath
Bioethics is a significant point philosophical knowledge. The formation and development of bioethics is closely related to the process of changing traditional ethics in general, and t
Models and approaches to the problem of morality in medicine
The Paracelsian model (“do good”) Its postulates were most clearly stated by the physician Paracelsus (1493-1541). In the Paracelsian model, the main value is acquired
Sacred type model
The paternalistic model of the “doctor-patient” relationship has become polar to the model described above. Sociologist Robert N. Wilson has characterized this model as sacred.
The problem of euthanasia
The term "euthanasia" comes from two ancient Greek words: thanatos - "death" and eu - "good", which
