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FROM THE HISTORY OF ETHICAL KNOWLEDGE
Mokritskaya E.
Orenburg State University, senior lecturer
Kabanova O.
Orenburg State University, associate professor, associate professor
Abstract
This article discusses some aspects of the process of ethical knowledge formation, and analyzes the fundamental ethical values that guide personal development and serve as the regulators of man's behavior in the modern world.
Keywords: ethical knowledge, ethics, philosophical thought, individuals and society, moral values, ethical categories, moral choice, human behavior.
Our article considers the multifaceted process of ethical knowledge formation. It should be noted, that it is a very complicated question, which includes not only the assimilation of concepts, norms, ethics categories, but their deep theoretical understanding, feeling, awareness of their necessity on the basis of fundamental laws and values developed by the mankind and systematized by philosophers and teachers.
We analyzed the history of philosophical thought about ethical knowledge as life values. It is evident that ancient ethics was eudemonic in nature and solved the problem of using your mind to achieve a happy life without trusting in the gods' will. The sophists launched an activity in the teaching of wisdom, the power of words, and virtues. According to Socrates, knowledge and actions, i.e. theory and practice are the whole: knowledge determines the value of "deed", and "deed" determines the value of knowledge. He believed that knowledge is inseparable from just deeds and other manifestations of virtue. Thus, Socrates reflected on the interaction of knowledge and virtue and considered the problem of man and human relations to be the main one in philosophy. Knowledge according to Socrates is the ability to understand the essence of people and things, it is originally enclosed in a person, you only need to remember it, therefore, it must become conscious [3]. Aristotle shared the Socrates' conviction that it is the mind that pushes a person to do good deeds, therefore, a person who knows, i.e. possessing ethical knowledge, will not do wrong things. We can conclude that Aristotle believed that a moral person is not one who has knowledge of virtues, but a man who applies these knowledge in practice. According to Aristotle, ethical knowledge makes human behavior reasonable and moral. We note that behavior becomes moral not only due to the presence of knowledge, but, moreover, it is necessary to have a habit acquired in the process of up-
bringing and ethical enlightenment [6]. Aristotle argued that the ethics goal is "not knowledge, but actions" and believed that ethics teaches how to become virtuous, the best, and its task is to teach a person how to become happy and realize the main goals of life.
According to the thinkers of the 19th century, ethics which studies morality is no longer just a theory, but becomes a real "art of living." L. Feuerbach, E. Fromm believed that we can develop true morality and true ethics only by knowing the man's nature. Anthropology in this case acts as the basis of practically directed ethical knowledge.
We note that ethical knowledge is developed by the practice of cultural norms of society, education in the family, school, various educational institutions and are of value not by themselves, but only when they become norms, requirements for behavior. According to I.L. Zelenkova, ethical knowledge is formed in the contexts of real moral processes, performing a normative and value-orientating function in relation to them [10]. Value orientations are an internal component of consciousness and self-awareness of a person [5]. Morality is saturated with value orientations. The world of ethical values makes up a complex of moral values (categories of ethics), which act as the core of self-regulation and regulation of social relations, being the "inner core of the culture of society" [9]. Rethinking the words of A.G. Zdravomyslova, we note that in the system of moral values, a measure of determination, a person's readiness to change the world, which does not remain stable and unchanged, finds expression. Thanks to ethical knowledge, moral values are revealed and serve as guidelines for students' moral behavior. On this base we see that mastering the student's ethical knowledge from a pedagogical point of view consists in the formation and the development of ethical orientations related to human behavior. We focus on moral choice situations,
as we consider that it is necessary to clarify to the student the possibilities and the ways of making moral choice in ethically complex situations based on ethical knowledge and value guidelines. According to A.P. Skrypnik "the problem of moral choice appears when in one situation two moral norms collide with each other" [8]. Therefore, a person should be able to assess the possible consequences of choice, to relate his goals to the experience of other people's lives and the consequences of his choice, to think about his own dignity, to develop his relations with other people, to clearly present possible forms of his behavior, based on his ethical knowledge. From the point of view of moral choice, we consider ethical knowledge as a value, since its component includes not just information, but fills it with personal meanings, the awareness of which is a value, and, therefore, the value of knowledge [6;7]. Ethical knowledge removes or mediates tensions and contradictions that often arise between general moral principles and those decisions that a person is forced to make while fulfilling his duties, including professional ones.
We consider that ethical knowledge, including knowledge of ethical virtues, moral guidelines, life histories of other people, will help the student to clarify the situation of choice, make it more understandable and show what consequences this or that decision will lead to, and the ability to take ethically the right decision is very important in social and professional activities. Possessing ethical knowledge, the student gets the opportunity to assess ethical situations and make moral choices in the alternatives system. A person acts ethically correctly if he realizes the value which requires the greatest moral strength for its realization. Often in a situation of moral choice, a person abandons some of his desires in order to satisfy others, which are considered higher. And the complexity of moral choice is due to the fact that a person does not always choose between good and evil, but more often between types of good [5]. Naturally, such behavior cannot be built without any ethical knowledge, that is, an idea of moral values and ethical categories that have developed in society. We believe that a knowledgeable person, making a choice in a difficult situation, knows how to find a "middle ground", seeks to avoid extremes or consciously seeks one of them, trying to find the best way to solve the problem. The entire experience of philosophy and pedagogy also teaches the ability how to adapt a person in the world, develops the ability to creatively combine the best qualities of many approaches, to rely on reliable, tried-and-tested traditions. So, a man makes one or another moral choice by virtue of his ethical education, guided by ethical knowledge. Ethical knowledge is a guideline for action in a situation of moral choice, as well as a guide for the formation of a person's personal, moral, and spiritual culture. In other words, they are the basis, part of the culture, values of the future specialist, and involve the modeling of actions, behavior and self-reflection. Thus, they determine the mechanisms of regulation of moral behavior. We also can include: moral qualities of the personality, which suggest a degree of self-critical assessment of the
act, the ability to regulate relations; principles as a strategic attitude toward moral behavior; moral ideals as examples of moral behavior; moral standards as requirements prevailing in society. Ethical knowledge is based on traditions, but at the same time it is expanding and updating, therefore, in the context of the global information field, wide opportunities for communication and professional contacts, the core of ethical knowledge remains unchanged, however, the relationship vectors that determine the values of public consciousness can change [2;5;6].
In this regard, we put the priority goals of mastering students' ethical knowledge, justification, clarification of the importance of the ethical aspect in life, culture and profession, and we believe that, following the ethical aspect in training, it is necessary to consider such most significant concepts as: self-esteem, responsibility, professional honor, duty, good and evil, justice, conscience We should designate these concepts as ideal grounds to which the student should strive. Having examined these fundamental ethical categories, we identified (according to the degree of importance for us) five groups of ethical values that provide freedom of orientation in different life and professional situations which, in our opinion, are most necessary for a future specialist in modern conditions:
1) the concept of ethics, good and evil in human life; "The Golden Rule of Ethics";
2) the highest values of life, to which we relate the values and ideals verified by time, confirming the life harmony, inherent in every nation, regardless of national mentality, cultural characteristics - life, happiness, love; attitude to universal values and moral situation in the country;
3) the categories of moral self-control (conscience, shame, guilt, repentance);
4) the categories of responsibility, duty, freedom (freedom of moral choice, assessment of moral choice), justice;
5) the ethics of human dignity and professional honor.
First of all, we mean professional responsibility, honor and dignity of a specialist for whom these categories should be a priority.
We consider responsibility as a moral readiness to be responsible for your own actions and to be aware of their consequences. Responsibility is not the same as duty, but a special case of this. An obligation can completely be within itself, but responsibility goes beyond these limits, it is directed outward. We note that in science the responsibility principle is interpreted as the principle of prudence and foresight of the activities results, therefore, the ethics of the scientist's responsibility for the consequences of his actions is especially relevant where the guideline should not be the researcher's own theoretical interest, but value orientations, ethical knowledge [2].
It should be noted that nowadays the term "leadership responsibility" also acquires great importance. Yu.P. Adler refers to this concept in his work and believes that a leader is needed (that is "a person who is capable of taking leadership responsibility, of leading people into a new world where they want to get") to
carry out successful and effective professional activity in modern conditions [1].
We determine a leader as a free and responsible person who is able to work constructively in problem situations and combine professional competence with moral responsibility, building lines of behavior and making decisions in difficult situations, including ethical ones. Only an ethically competent person is competitive and has the opportunity to take a leading position and a worthy place in the profession [2;6].
We note that the term "dignity" is one of the spiritual core of the individual. We distinguish the category of dignity as a separate priority group, since we consider it the central concept and benchmark for mastering students' ethical knowledge. Understanding the concept of human dignity is the main task nowadays. First of all, dignity is internal confidence in one's own worth, a sense of self-esteem, manifested in one's own individuality and certain independence in freedom of choice. V.M. Khvostov considers it important and in comparison with duty and happiness, it is a sense of human dignity that is the main psychological foundation of the moral principle and emphasizes that "a person imbued with a sense of dignity serves his ideals ... it is in the service of ideals that his dignity" [4]. V.M. Khvostov emphasizes that the actions motive for a moral person is dignity, and he is ashamed to deviate from the ideal, even if serving good leads to the loss of happiness. Reflecting on the ethics of Kant, V.M. Khvostov notes that, introducing an empirical and psychological element into ethics, Kant's concept of duty, from the point of view of dignity ethics, loses the character of a dry prescription, devoid of any motives and acquires a milder color. Thus, a sense of dignity has a psychological aspect, an emotional connotation, it is experienced and is one of the most important characteristics of a future specialist. A modern philosopher Yu. Habermas notes the dignity of the individual is at the core of human rights, and the main socio-anthropolog-ical problem nowadays is the relationship between human dignity and human rights. According to Yu. Habermas the concept of human dignity is a connecting link between the most important human rights associated with his personal independence, choice and activity freedom. It should be noted that the laws of states,
in essence, were created in order to reconcile the interests of the individual and society, i.e. at the heart of modern law is the "golden rule" of ethics.
So human moral values have been developed for centuries and always have been of great importance in society. They were proclaimed in different periods of human existence and were reflected in the commandments of religious teachings, traditions of peoples, and codes of human behavior. It is not accidental, since all people's life activities continue to exist in the plane of morality. Ethical knowledge is a guide to self-knowledge and self-improvement, success of professional activity and self-actualization.
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УРОКИ КУБАНОВЕДЕНИЯ КАК СРЕДСТВО ФОРМИРОВАНИЯ НРАВСТВЕННОСТИ У
МЛАДШИХ ШКОЛЬНИКОВ
Демченко Е.В.
филиал ФГБОУ ВО «Адыгейский государственный университет» в г. Белореченске, старший преподаватель кафедры естественно-научных и психолого-педагогических дисциплин
Ромаданова И.Н.
филиал ФГБОУ ВО «Адыгейский государственный университет» в г. Белореченске, старший преподаватель кафедры естественно-научных и психолого-педагогических дисциплин
Слюсаренко Э.Е.
филиал ФГБОУ ВО «Адыгейский государственный университет» в г. Белореченске, к.б.н., доцент
кафедры естественно-научных и психолого-педагогических дисциплин
Черкасская И.М.
филиал ФГБОУ ВО «Адыгейский государственный университет» в г. Белореченске, старший преподаватель кафедры естественно-научных и психолого-педагогических дисциплин
