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9PHILOSOPHY AND HISTORICAL STUDIES
THE ONTOLOGICAL ANALYSIS OF THE PROBLEM OF RETRIBUTION TO MAN
Arsenyev Yu.,
Professor, Doctor of Technical Sciences, Tula of Branch RANEPA
Davydova T.,
Associate professor, Candidate of pedagogical sciences, Tula State Pedagogical University named after L.N. Tolstoy
Abstract
The problems of ontological analysis of conscience in the soul of a modern Russian, as a person and a worker, on the basis of philosophical and religious views of our great ancestors, philosophers, writers and religious scholars are investigated.
Keywords: conscience of a citizen and a person, ontology, anthropology, business, values, religion, philosophy, history.
At present, the stage of life has come, confirming the words of our religious philosopher N.A. Berdyaev: "The conscience is most distorted by economic dependence." In Russia and other countries of the world, this is evident in all spheres of social and economic activity: consumer fraud; fraud of businesses and entrepreneurs; unfair competition; corruption in the highest state bodies; double and triple morality; the law is not for the elite, disregard for the rule of law, etc. Explore more the problem of the analysis of conscience and faith in the writings of Russian religious philosophers of the "Golden Russian period" - the second half of the XIX century - first half of the twentieth century, as the great thinkers discussing the problem of conscience from different positions in relation to the modern period of Russian society, often forget the motto of the Tretyakov brothers: "Profit above all, but honor above all!"
In order to explore the problem of conscience for the history of Russian philosophy, let us turn to the spiritual heritage of Russian thinkers, historians, philosophers of the second half of the XIX century - the first half of the XX century. First of all, we study the works of N.A. Berdyaev, B.P. Vysheslavtsev, F.M. Dostoev-sky, S.M. Zarin, I.A. Ilyin, S.A. Levitsky, N.O. Lossky, V.S. Solovyov, L.N. Tolstoy, E.N. Trubetskoy. Also of interest are the works of A.A. Bronzov, A. Valitsky, N.N. Glubokovsky, E. Popov, G.V. Florovsky, I.L. Yanyshev, researchers of theology [1-30].
Conscience is the ability of a person to critically evaluate his or her actions, thoughts and actions by realizing and experiencing his or her inconsistency with proper behavior. The contradiction of duty and inclination is assessed in the cognitive analysis of conscience, its connection with the subjective ideal, the values of the highest rank. In this case, duty acts as adherence to values (ideal), and the ideal - as adherence to duty. When these categories do not coincide, there is a variability of moral choice with a focus on decisions that are adequate to the ideal of good.
Dialectical analysis of the problem of conscience requires the division Traditions existing in Russian philosophy in understanding conscience can help to analyze ontological aspect of the problem of eschatological retribution to a person (divine sanction) for his sins and divine justice committed during his life.
N.A. Berdyaev believes that suffering is inevitable due to sin, evil and death. The way of suffering is the
way of spiritual rebirth as a result of the elimination of sin. Therefore, suffering must be accepted by the individual definition of will. He reveals the paradox: "Love for one's neighbour implies pity and compassion, and is aimed at alleviating his suffering, sometimes at complete liberation from it, while suffering is necessary for redemption, enlightenment and salvation. In Orthodox ethics, there may be recurring desires of suffering to a neighbor for his correction, which is directly contrary to conscience and love. Everyone determines the combination of his or her conscience with the conscience of other people by the state of its perfection in the divine perspective. N. Berdyaev believes in general salvation, denying the individual as contrary to divine love, believes that the reality of hellish suffering can be acceptable only for sadistic consciousness [3-5].
God has given man's conscience as an innate a priori ability to recognize good and evil in his nature. That is why God is justified both in Himself and in relation to human suffering - He has provided a good remedy -conscience - for salvation from evil (immoral, sinful) existence. Salvation, understood as reward, depends on the sins accumulated in the course of life. Having realized the sinful existence of conscience, a person must make an effort to achieve good existence. For this purpose it is important to analyze freedom and necessity as anthropological values in the structure of conscience.
F.M. Dostoevsky notes that human existence in earthly life has two meanings: a) It leads to the salvation of the righteous (the achievement of more perfect patterns of behavior); b) It leads to the suffering of a sinless righteous being (for example, a child). F.M. Dostoevsky assumed the presence of three states of posthumous vengeance: paradise in God; satanic hellish existence; and an intermediate state marked by purgatory [6-8].
V.S. Solovyov in his ontological analysis of conscience also touched upon the problem of salvation of man and all mankind. The way to achieve the ontical God-likeness is one, the way of shame and conscience. He does not want to support the temporary ontical imperfection of conscience with an eternal ontical sanction - the eternal torment of sinners [23].
E.N. Trubetskoy identifies the concepts of "consciousness", "conscience" and "plan" to denote good and evil. He understands sin as an ontic chaos that arises in human nature after Adam's fall into sin. Christ
Magyar Tudomanyos Journal # 41, 2020 heals the consciousness (conscience) damaged in all people: the greatest good (the ontical revelation of God's day) turns the evil, senseless chaos of world sin into a meaningful unity of righteousness. In this interpretation, the extreme optimism of the ethics of Trubetskoy's unity is traced. Evil, becoming stronger and more united, creates conditions for the unity of good in Christ. This future unity can only and can on-tologically present the image of an intact conscience as a kind of superhuman meaning of being [29].
The most developed is the doctrine of conscience in connection with the eschatology of salvation in the teachings of I.A. Ilyin. In his work "Axioms of religious experience" he investigates the interrelation of sin, guilt, conscience and being. Defining conscience as "the whole stay of man in the rays of God", I.A. Ilyin traces the close relationship between ontology of sin and conscience. Sin is opposed to "light" and "fire" in the soul of man, which are "given from above, but from below are not taken"; "following the easy way down through the wide gate is characteristic of human nature, because the way up through the gate is narrow and difficult and sorrowful. Conscience as a will to the Supreme Being - God - is impossible without spiritual labor and sorrow [12-14]. I.A. Ilyin gives the classification of sins: hereditary sin, natural sin, the sin of helplessness and inability, the sin of carelessness, oblivion and laziness, the sin of spiritual infestation from the outside, the sin of unwilling submission, the sin of fear, etc. Every sin is individual in its negative existence and is manifold; it cannot be overcome onto-logically by material and monetary contributions to the church, for example. "The spiritual growth of man does not require self-justification, but self-accusation. Sin reveals the deep ontic spoilage of the human soul, its unworthiness to possess the Highest Being. And this is an objective, ontical guilt, which is most in need of detection by conscience: "We should not look down, but look up, as if "subtracting" ourselves from the perfection of God and focusing not on what I have "already acquired", but on what I "still lack". You should measure yourself not by the visibility of your "decency", but by the ray of Christian conscience, which undoubtedly has a divine origin. The requirement of spiritual growth prescribes to forget about their imaginary righteousness, focusing all the attention of the conscience on their spiritual imperfection, which is always manifested in comparison with the greatness of existence of God. It is necessary to observe two rules: to know your guilt in each individual act and not to quench the feeling of guilt, even if the sin is mourned and "washed away by repentance". In this way, the "common guilt" of the soul can be revealed, expressed in the commission of an improper act or assumption of improper thought. The guilt of a person is revealed only in "the apprehension of a certain aggregate, universal guilt by willingness and unwillingness, weak will and willessness, and can be a timid evasion, or maybe half-working. Therefore, every evil thought really changes the existence of the world, and vice versa, every good thought action affects the establishment of world harmony.
But only the good will of a man depends on what "waves" he sends to the world: "waves of good" or
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"waves of evil". Conscience, as it is purified through the experiences of ontical guilt, becomes the conductor of the "will of good. Therefore, this principle can be used to divide people into "good" and "evil". The former form "organic solidarity, naturally exchanging love and spirituality in God; they recognize each other, first of all, by their sense of responsibility and their thirst for love and light. "Evil" people are in mutual enmity and hatred, only mechanically "belonging" to each other.
The goal of an Orthodox religious man is to develop a "living and deep conscious contemplation" that does not divide people into "guilty" and "innocent" on the basis of their individual actions. A person with "living conscience" divides people into two groups: a) those who have suffered their "world guilt" (they can make their conscience creative, non-judgmental, perspective, full of good hope; they do not condemn other people, because they lay the blame on themselves, even if they are not guilty); b) those who have not comprehended their "world guilt" (they are condemned only to be justified, to be tormented by "the reproaches of conscience", striving to find faults in others, considering themselves right in everything; at the same time, they deprive their conscience of the opportunity to creatively transform the existence of the world, sending only negative ("evil") "waves" to the "world air", trying to make amends for someone else's guilt). In fact, they turn out to be "ontological parasites" of the world air: the "spiritual ether" of mankind, already spoiled and poisoned, gets new streams of darkness and viciousness from them [21, 22, 25, 30-35].
Any sin leads to suffering, which is the prospect of overcoming sin: "All suffering stems from the imperfection or incompleteness of being, which is the very essence of the creature. The creature represents the finitude of being, but despite this limitation in time and space, claiming infinity and infinity (this provision is called the "law of the creature"). The more the suffering comes after sin, the better. It will awaken a conscience that, by accepting guilt, will set man to overcome the ontology of sin. You should not be afraid of suffering, but you should not seek it consciously, voluntarily imposing pain and suffering. A man thoughtlessly squanders his spiritual being, exchanges the higher for the lower, which directs him against his conscience. I.A. Ilyin criticizes ascetic practice, because he believes that spiritual struggle, mental suffering should not be replaced by arbitrary torture of the body and willful overcoming of this torture. Spiritual torment should not be arbitrarily prolonged, it should be overcome as a testimony of a flawed spiritual being [12-14].
According to I.A. Ilyin, conscience is her positive call, not her "conscience bruises". After committing a bad deed or a bad state, a person feels it: a) "disapproval"; b) easy or distant "dissatisfaction with oneself"; c) excruciating unbearable aversion to one's own deed and to oneself (this state of conscience is a kind of punishment for a bad deed that prevents one from living and relaxes the soul). There is a constant struggle of a person with his displaced conscience, which is accompanied by the effects of anger and rage, any reminder of conscience meets with irony and mockery. The soul of such a person acquires the properties of cynicism,
hardness and coldness. From here there is the pathos of denial of morality, preaching hatred and revenge. In the evil irony of kindness and righteousness, the remnants of such a person's unconscious conscience are manifested.
According to N.O. Lossky, all the suffering we experience is a direct or derived immanent punishment for moral evil. They represent a decrease in our well-being, which has two meanings: a) a fair retribution for the evil we have brought into the world; b) means of healing from moral imperfection. The retributive and healing meaning of punishment are two aspects of the punishment that must be connected with each other. Onto-logically distorted conscience is the source of moral law sanctions: being perfect tries to "crowd out", to replace being imperfect. The very attitude towards the perfection of a substance-based figure makes suffering inevitable [17-20].
In conclusion, we will give a clear interpretation of conscience, undertaken by S.S. Averintsev [1]: "conscience is not from the mind, it is deeper than the mind, deeper than everything that is in a person, but in order to make the right practical conclusions from calling out conscience, you need a mind. Conscience is depth, mind is light, and morality is needed for light to clarify depth." Therefore, every modern person should remember about God, about what memory he will leave about himself after his earthly departure to the other world.
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