Responsibility.

Responsibility is the obligation and the need to give an account of one's actions, deeds, to be responsible for their possible consequences.

Responsibility is a philosophical and sociological concept in general. Responsibility in ethics and responsibility in law are closely related. It is enough, for example, to recall the theoretical substantiations of criminal liability, the principle of personal and guilty liability.

A person's consciousness of his own dignity is a form of self-consciousness and self-control. A person does not commit a certain act, believing that it is below his dignity. Dignity is an expression of a person's responsibility for his behavior to himself, a form of self-affirmation of the personality. Dignity obliges to perform moral deeds, to conform one's behavior to the requirements of morality. At the same time, the dignity of the individual requires respect from others for her, recognition of the corresponding rights and opportunities for a person, and justifies the high demands on him by those around him. In this regard, dignity depends on the position of a person in society, the state of society, its ability to ensure the practical assertion of inalienable human rights, recognition of the self-worth of the individual.

The concept of human dignity is based on the principle of moral equality of all people, is based on the equal right of each person to respect, the prohibition to humiliate his dignity, regardless of what social position he occupies. Human dignity is one of the highest moral values.

Honour as a category of ethics means the moral attitude of a person to himself and the attitude towards him from the side of society, those around him, when the moral value of a person is associated with the moral merits of a person, with his specific social position, occupation and moral merits recognized for him (honor of an officer, honor of a judge , the honor of a scientist, doctor, entrepreneur ...).

Honor and dignity are closely related. However, unlike dignity, based on the recognition of the equality of all people, honor evaluates people differently. Historically, honor in the moral consciousness of society appeared in the form of ideas about tribal and estate honor, which prescribes a certain way of life, activity, behavior to a person that does not degrade the dignity of the class to which he belongs. Such were the ideas about officer honor in conditions when the officer corps was recruited mainly from the nobility. In Russia, as in other European countries in modern times, the duel was the way to resolve issues of honor. Forbidden by the strictest decrees of Peter I as early as 1702, the duel nevertheless existed before the manifesto of Catherine II in 1787 and later. The order of the military department of May 20, 1884, in essence, legalized the duel in the army.

Honor obliges a person to justify and maintain the reputation that he personally possesses and which belongs to the social group, the collective in which he is a member. Reputation - an opinion about the moral character of a person that has developed among others, based on his previous behavior. The reputation of a certain social group is formed on the basis of the behavior of the individuals belonging to it during a sufficiently long period of their activity. Reputation, of course, does not remain unchanged, as well as the people who create it.

Thus, we see that morality occupies an important place in a person's life and is an integral part of his life, performing important functions in the formation of value orientations and human interaction with society.

Ethics as a science not only studies, generalizes and systematizes the principles and norms of morality that operate in society, but also contributes to the development of such moral ideas that meet historical needs to the maximum extent, thereby contributing to the improvement of society and man. Ethics as a science serves the social and economic progress of society, the establishment of the principles of humanism and justice in it.

2. Professional ethics: essence, classification, functions, types, norms and principles. ethical codes. Professional and ethical categories.

Among the branches of ethical science, professional ethics are distinguished.

Professional ethics is a set of moral norms that determine the attitude of a person to his professional duty, to the people with whom he is associated by virtue of his profession and to society as a whole.

Professional ethics- this is a set of rules of behavior of a certain social group that ensures the moral nature of relationships caused or associated with professional activities, as well as a branch of science that studies the specifics of the manifestations of morality in various types of activity.

Professional ethics- this is the science of professional morality as a set of ideals and values, ideas about what is due, ethical principles and norms of behavior that reflect the essence of the profession and ensure relations between people that develop in the process of work and stem from the content of their professional activities. At the same time, professional ethics is the moral self-awareness of a professional group, its ideology and psychology.

Professional ethics are those specific features of the moral norms of professional activity that are directed directly at a person in certain conditions of his professional and official activity.

The tasks of professional ethics include the identification of moral norms and assessments, judgments and concepts that characterize people in the role of representatives of a particular profession. Professional ethics develops norms, standards, requirements specific to certain types of activities.

Professional ethics should also explain morality and teach morality, instill moral principles and ideas of duty and honor, morally educate employees. Ethics is designed to educate, to help people behave correctly with people, communicate in a production team, etc. Professional ethics teaches to follow the standards of morality, accepted as the norm of people's behavior in a certain activity. The worker should be guided by these standards. Being equal to this standard, the service worker must cultivate in himself the appropriate personal quality.

The basis of professional ethics in the field of social and cultural service is intolerance for the neglect of public interests, a high consciousness of public duty.

The subject of professional ethics are:

Qualities of a specialist's personality necessary for the fulfillment of professional duty;

Moral relationships between specialists and objects / subjects of their activities (doctor - patient, teacher - student, etc.);

The relationship of the organization's staff with society;

Relationships between people within the workforce and the norms that govern them;

Goals and methods of vocational training and education.

Main content of professional ethics there are norms of behavior that prescribe a certain type of moral relations between people necessary to fulfill their professional duty, as well as the justification, interpretation of codes, tasks and goals of the profession. At the same time, the justification of moral relations in the sphere of professional activity involves:

Determination of the goals and motives of labor activity;

Identification of standards and means of achieving the intended goal;

Evaluation of the results of labor and their social significance.

Features of professional ethics are presented in Figure 2.

Being a social, rational and conscious being, a person cannot but think about how others treat him, what they think about him, what assessments are made of his actions and his whole life. At the same time, he cannot but think about his place among other people, and not perform an act of self-esteem. This spiritual connection of a person with society is expressed in the concepts of Honor and Dignity. "Honor is my life," wrote Shakespeare, "they have merged into one, and to lose honor is equal to the loss of life for me."

The categories "honor" and "dignity" reflect the moral value of the individual; they represent a public and individual assessment of the moral qualities and actions of a person. Fulfillment of duty, following the dictates of conscience give the person that moral status, which is reflected in the concepts of "dignity" and "honor". Although close in meaning, they have important semantic differences.

Honor as a moral phenomenon is, first of all, an external public recognition of a person's actions, his merits, manifested in veneration, authority, glory. Therefore, the sense of honor inherent in the individual is associated with the desire to achieve high appreciation from others, praise, fame. Dignity is, first of all, inner confidence in one's own value, a sense of self-respect, manifested in resistance to any attempts to encroach on one's individuality and a certain independence. And only then, secondly, the dignity of a person should receive public recognition. Thus, the mechanism of honor consists in moving from external recognition to the internal desire for this recognition. The mechanism of the functioning of dignity is based on the movement from within the spiritual world to public recognition.

Public approval comes to a person from his social environment, therefore, honor is given to him locally, the qualities of a person as a representative of a particular social group (class, nation, estate, collective) are to be assessed here. Therefore, usually we are talking about military, female, professional, etc. honor, that is, about some specialized moral qualities inherent in the representatives of this environment. The concept of dignity is more universal. It emphasizes the importance of the individual as a representative of the human race. After all, regardless of social affiliation, a person has the dignity of a moral subject, which must be supported by him and be present in the public assessment of his personality. So, honor is an assessment from the position of a social group, a specific historical community; dignity is an assessment from the point of view of humanity, its common purpose. It is not surprising that a sense of honor causes a desire to exalt and excel in the social group from which you seek honors. Self-esteem is based on the recognition of fundamental moral equality with other people. Every individual has dignity simply because he is human. Therefore, a worthy member of society recognizes the dignity of other people and does not encroach on it. The ratio of honor and dignity is interpreted in the theory of morality is very ambiguous. In some concepts, honor seems to be an integral property of a deliberately noble social group (knightly honor, family honor). In this case, the task of the individual is "not to drop", "not to soil" this inherited value. The dignity of the personality in such a moral system is acquired by its own efforts to fulfill the norms prescribed by honor. In other concepts, dignity is interpreted as a natural right of a person to respect his self and is inherent in him from birth, while honor, on the contrary, is obtained in the course of life by committing misconduct that causes the approval of society.

Complementarity of honor and dignity

The concepts of honor and dignity developed in unity and in parallel to each other, there are definitely differences between them, which, perhaps, are of the greatest interest for ethical analysis. Indeed, honor and dignity are complementary categories (just like duty and conscience, freedom and responsibility, suffering and compassion), that is, they mutually presuppose and complement each other. That is why they are both the same and different from each other. So, if honor, as already noted, is an external recognition of a person’s value and an internal desire for him, then dignity is an objective value of a person, which may not be associated with its recognition or awareness. In other words, honor is what a person must win, what he must achieve; dignity belongs to him by birthright, because he is a man (human dignity). Thus, the concept of honor is associated with the social status of the individual, its compliance with the requirements and expectations of the group to which the person belongs, while the concept of dignity is indifferent to them.

Honour

Determining the specific content of duty, it is necessary to consider its relationship with two more categories: honor and dignity. The moral value of a person, expressed in the concept of "honor", is associated with a specific social position of a person, with the type of his activity and the social roles he performs. The content of the concept of "honor" is revealed in the requirements for behavior, lifestyle and actions of a person that public morality imposes on a person as a member of a certain group, as a bearer of social functions. Hence the set of specific requirements for the behavior of a man, a woman, a doctor - a man's honor, a woman's, a professional one.

According to A. Schopenhauer, honor is an external conscience, and conscience is an internal honor. Honor is the public opinion of our value, our fear of this opinion. So, for example, the concept of official or professional honor is directly related to the opinion that a person holding a position really has all the necessary data for this and always accurately fulfills his official duties.

Historically, the concept of honor arose in the moral consciousness of society in the form of ideas about tribal and estate honor, in the form of aggregate requirements prescribing a certain way of life, a course of action. Violation, deviation from the way of life prescribed by public morality was assessed sharply negatively, caused a feeling of shame and disgrace and therefore was interpreted as unworthy behavior, the consciousness of honor manifested itself especially clearly in the morality of feudal society, which was distinguished by a rigid estate structure and detailed regulation of the way of life of each social group. The dignity of a person in this morality, including self-esteem, was determined by how strictly a person observed these social norms of morality.

"Honor" and "dignity" concepts are quite close in their content.

Honor is defined in most monographs as a public assessment of the individual, a certain measure of the spiritual, social qualities of a person. V. Lesnyak defines honor as an objective assessment of a person, which determines the attitude of society towards a citizen, the social assessment of his moral and other qualities.

Dignity is defined by him as an internal self-assessment of the individual, his own qualities, abilities, worldview, his social significance. That is, honor and dignity is an assessment of moral qualities "outside" and "inside". Honor acts as an assessment of a person by those around him, an opinion about him from relatives, friends, acquaintances and colleagues. The category of "honor" is what evokes and maintains general respect and a sense of pride. Honor is associated with the personal virtues of a person, which are based on his merits to people or to society.

And dignity is the reverse side of honor, a person’s opinion of himself, his self-esteem, inner awareness of his moral qualities and their external manifestations in the form of actions, this is a person’s need to approve his actions by himself, pride in his actions.

Dignity is a more subjective concept. In this it differs from honor, an objective category. Under the dignity of the individual, it is customary to understand the awareness by the person himself and those around him of the fact that a person has certain positive moral and intellectual qualities. If the dignity of a person is determined, first of all, by his own consciousness, has a subjective coloring, then honor is, first of all, an objective, social assessment of a person, characterizing a person’s unblemished reputation in society.

Honor and dignity are indicators of the moral value of a person. These are, as it were, standards for determining the morality of a person who represents a certain social group. Not a single person can escape social evaluation in the opinion of the collective or society. Therefore, it also happens that individuals try to mislead society, embellish their actions in order to gain public recognition. A subtle moral tool - self-esteem - helps to properly regulate the value relationship between a person and society.

For a truly moral person, not only the honor given to him by society is important, but also the inner awareness of his decency, his moral value. A highly developed self-esteem warns a person against deceiving society, deprives such deception of meaning. And if a person can still for some time deceive public respect, then he will not be able to deceive himself. Having a developed sense of self-worth, such a person cannot receive moral satisfaction from undeserved awards and praises - they will remind him of his dishonesty. The feeling and consciousness of one's own dignity, as it were, complement the consciousness and sense of honor, correct it.

On the one hand, a person's consciousness of his own dignity is a form of self-awareness and self-control of the personality; a person's exactingness towards himself is based on it. The assertion and maintenance of one's dignity presupposes the commission of moral acts corresponding to it (or, conversely, does not allow a person to act below his dignity).

In this sense, self-esteem, along with conscience and honor, is one of the ways a person realizes his responsibility to himself as a person. On the other hand, the dignity of the individual also requires other people to respect her, to recognize the corresponding rights and opportunities for a person, and to be highly demanding of him.

Self-esteem, of course, is necessary for everyone. Any person, regardless of his position in society, feels the need to be valued and respected. The loss of one's own dignity, which can be conditionally called humiliation, is one of the most unattractive moral vices. However, excessive self-esteem does not really decorate a person in the eyes of others. The ability of a person to be restrained in revealing his merits is called modesty.

Modesty is expressed in the absence of a desire to fill one's own worth, to instill in others the idea of ​​one's own indispensability. A person who is worth something does not need to flaunt his virtues: they are already visible to everyone. An outstanding person, whether a hero of labor, a writer, a scientist or a composer, is completely absorbed in his work, and there is simply no need for him to emphasize his importance with special manners and statements.

L.N. Tolstoy noted that the significance of a person is measured by an arithmetic fraction, in the numerator of which are his merits, and in the denominator - conceit: the higher a person's conceit, the opposite of modesty, the lower its true value, even in the presence of undoubted merits.

Reputation is the most important component of personality characteristics. Reputation is usually understood as a general opinion about the merits and demerits of a person.

Reputation is a characteristic of a person based on the results of his activities, a certain image that has developed among others as a result of an analysis of his actions and his actions in a professional and other public sphere of activity. "The reputation of a citizen acts as a generic concept, it is based on the dignity of the individual, and the highest manifestation of a positive reputation is honor."

Regarding the interpretation of the meaning of the concept of "business reputation" today, experts do not have a unanimous opinion. Most often, business reputation is understood as "an assessment of the professional qualities of a citizen and a legal entity."

The inconvenience associated with the uncertainty of the term "goodwill" can also be corrected by expanding the use of the more capacious term "good name" in civil circulation.

The right to protect a good name, as well as to protect honor, is enshrined in paragraph 23 of the Constitution of the Russian Federation. In Article 150 of the Civil Code of the Russian Federation, honor and good name are combined into one common non-material good. Obviously, in this case, the legislator sought to fully define the intangible good, reflecting the ideal idea of ​​the moral and ethical qualities of the individual.

A good name acts as a means of individualizing the reputation of a citizen as an external manifestation of the public assessment of the individual and its internal self-esteem.

In the literature, a proposal is made to single out a good name as an independent object of protection, since the goal of restoring reputation is, first of all, restoring a good name. Commentators of the Civil Code of the Russian Federation point out that "the honor, dignity, business reputation of a citizen together determine the" good name ", the inviolability of which is guaranteed by the Constitution (Article 23)."

On this occasion, the Constitutional Court of the Russian Federation gave a special explanation that the norms of Article 152 of the Civil Code of the Russian Federation, containing provisions on the protection of honor, dignity and business reputation, are an important guarantee of the constitutional right to protect a good name.

It is obvious that the concept of "good name" as a set of positive qualities of a person, reflected in the public consciousness, i.e. the public assessment of a particular individual is close to the concept of "honor" and includes a positive reputation of a citizen, taking into account its business component.

A good name, as well as honor and dignity, combine the objective and subjective sides. The objective component of a good name is based on an idealized idea of ​​a person as a set of positive qualities inherent in him from birth and persisting throughout his life.

The subjective component is based on the results of the person's actual behavior, expressed in professional successes or failures, relationships with others, the number of awards or penalties, and other similar factors that reflect the attitude of society towards this person.

It has long been known that there is a special circle of professions in whose competence are the life and destiny of a person. These include the profession of a doctor, teacher, judge, lawyer and, of course, an employee of the internal affairs bodies. It is to them that society has always presented the highest moral criteria.

In this difficult time, one of the most important tasks is to strengthen the rule of law and the rule of law. In turn, the authority of the law directly depends on people who personify justice and security. Putting on the uniform of a police officer, a person becomes a kind of symbol of the state and the law, so his seemingly deeply personal ideas about good and evil, nobility and meanness, loyalty and betrayal become a matter of almost state importance.

Today, one of the most pressing questions is: will the concepts of "dignity" and "honor" remain sacred in the new reality? Alas, the misfortune of many people is that, for various reasons, they have not learned to distinguish enduring values ​​from momentary benefits, and eternal truths from fleeting fads.

The criminal situation in the country continues to seriously aggravate and has already firmly taken its place among the problems of national security. No material benefits, no punitive, frightening measures can force a person to be kind, honest, decent, not out of fear, but out of conscience, to comply with the laws of the state and the moral principles of society.

As a rule, a law enforcement officer determines his line of conduct, specific actions, attitude towards service and people, comparing them with his understanding of “personal and official dignity”, “professional duty and honor”. If his intended actions correspond to the employee's ideas of duty, honor, dignity, then he willingly fulfills his duties, acts proactively, is not afraid to take responsibility, because he morally approves and encourages his actions.

Professional dignity, on the one hand, reflects the attitude of other people towards this employee as a specialist, professional, and on the other hand, indicates a person’s attitude towards himself as an employee, about his awareness of his merits, professional qualities. Professional dignity is largely a consequence of a worthy profession, i. determined by the social significance of this profession, its prestige, the prevailing public opinion. However, one cannot ignore the personal, individual attitude of a person to his profession, which by no means always coincides with the objective position in society of people in this profession.

That is why, in addition to improving the working and living conditions of employees of the internal affairs bodies, raising their authority, it is so important to form and strengthen the professional dignity of each employee, to cultivate, if not love, then proper respect for the chosen profession.

The professional dignity of an individual is closely related to her specific position in the service team, her personal merits and the corresponding measure of respect and honor, i.e. associated with the honor of the employee as a representative of this profession, a particular team, the entire police corps. The honor of an employee of the internal affairs bodies, on the one hand, acts as a result of his personal merits and merits as a citizen and as an employee, and on the other hand, it is a consequence of the merits to society, the people of all law enforcement officers, employees of all generations and services. Thus, putting on the shoulder straps of an employee of the internal affairs body, the employee, as it were, in advance receives a particle of honor and glory of the entire corps of worthy workers who stood guard over law and order.

This, of course, imposes on each employee of the internal affairs bodies a special responsibility for maintaining his honor, not only as a specific person, but also as a representative of the entire rank and file and commanding staff of the internal affairs bodies. It is no secret that both the population and society evaluate law enforcement officers not only as specific representatives of the authorities, but also in a generalized way, transferring the good or bad reputation of other employees of the internal affairs bodies to a person in uniform.

Professional honor requires an employee to maintain the reputation and authority of the professional group to which he belongs and to which he values ​​belonging. Therefore, honor is not only recognition of a person’s past merits and his current virtues and merits, but also a good incentive for his further moral improvement, a guarantee of success in his official activities. It is important to note that the honor of an employee of the internal affairs bodies is determined not by his official or financial position, special rank, education, but only by his personal qualities (moral, business, political, intellectual, and others) as a citizen, as an employee, as a representative of internal affairs bodies. affairs.

Concern for the professional honor and service dignity of internal affairs officers encourages them to maintain the honor and dignity of all citizens and even persons suspected of committing crimes or deprived of liberty (but not deprived of civil rights and personal dignity). The Code of Honor for the rank and file of the internal affairs bodies of the Russian Federation states: “An employee of the internal affairs bodies, being a public servant, endowed with power, must treat a person as the highest value, humanely, generously and mercifully. Polite and considerate treatment of citizens is not a manifestation of weakness and is quite compatible with firmness.

As experience and scientific research show, the higher the employee's sense of personal and service dignity is developed, the more he values ​​his professional honor, the more significant his social value is if they are combined with high moral maturity, the culture of the employee, the necessary moral qualities.

Compensable if the offender is at fault. Compensation for moral damage to military personnel is provided for in paragraph 5 of Art. 18 of the Law on the status of military personnel. Compensation for moral damage, protection of honor, dignity and business reputation is provided for by a number of regulatory acts of the Russian Federation - the Labor Code of the Russian Federation, the Code of Administrative Offenses of the Russian Federation, the Criminal Code of the Russian Federation and others provide for compensation for moral damage. Moral damage is defined in...

The reputation of information, unless the person who disseminated such information proves that it is true. It can be seen from the above that the civil legal protection of honor, dignity and business reputation is reduced to the emergence and subsequent (up to forced - judicial) implementation of a protective legal relationship, in which the morally injured person is vested with the right to demand a refutation, and ...

Honor and dignity as categories of moral assessment

personality status

Categories "honor and dignity" reflect moral value of the individual. They include a public and individual assessment of the moral qualities and actions of a person. Execution debt , following the dictates of conscience give the person that moral status, which is reflected in the concepts of " dignity " and " honour ". Although close in meaning, they have important semantic differences.

Honour as a moral phenomenon, it is, first of all, an external public recognition of a person's merits, manifested in veneration, authority, glory. Voltaire aptly said that honor is a diamond on the hand of virtue. The sense of honor inherent in the individual is associated with the desire to achieve high marks from others.

Dignity- this is, first of all, an inner confidence in one's own value, a sense of self-respect, manifested in resistance to any attempts to encroach on one's moral independence. And only then the dignity of a person should receive public recognition.

public approval comes to a person from the side of his environment, honour rewarded him as a worthy representative of a social group. Therefore, it is usually military, female, professional honor, that is, about some moral qualities inherent in the representatives of this environment. concept dignity more versatile. It highlights the importance of the individual as a representative of the human race. Regardless of social affiliation, a person has dignity of a moral subject which must be supported by himself and recognized by others.

So, honor is an assessment from the position of a social group, society; dignity is an assessment from the point of view of humanity. sense of honor causes a desire to rise in the social group from which you seek honors. Feeling same dignity based on the recognition of fundamental moral equality with other people. Every individual has dignity simply because he is human. An important indicator of dignity is respect for the dignity of other people.

The ratio of honor and dignity is interpreted in the theory of morality in different ways. In some concepts, honor seems to be an integral property of a deliberately noble social group (knightly honor, tribal honor). In this case, the task of the individual is “not to drop”, “not to soil this inherited value. The dignity of the personality in such a moral system is acquired by its own efforts to fulfill the norms prescribed by honor. In other concepts, dignity is interpreted as a natural right of a person to respect, inherent in him from birth, and honor, on the contrary, is obtained in the course of life by committing acts that cause the approval of society.

These conflicting interpretations of honor and dignity have historical roots. These concepts were filled with specific content, depending on the type of personality inherent in a particular culture, and on the nature of the relationship of the individual with society.

For people of ancient cultures, the highest place in the hierarchy of values ​​was occupied not by an individual, but by a social community (clan, community, family), the moral status of which must be maintained by its members. The criterion for evaluating a person was belonging to "their own". An "alien" person in archaic culture was deliberately evaluated negatively, and belonging to "our own" gave a person the right to achieve a high status among fellow tribesmen.

In ancient times, with the formation of states, the concept civil dignity, which was determined solely with belonging to the free citizens of the policy (Rome, Athens or Sparta).

In the design of categories honor and dignity played a significant role warrior ethos. Warriors from ancient times formed a special social group, the status of which was due to the danger of employment and the importance of protecting society. The isolation, hierarchy and high position of this group made it an excellent breeding ground for the formation of a sense of honor. Wherever the military class occupied a dominant position in society, ideas of honor were dominant in the moral code. This was reflected in the Iliad by Homer, in Roman culture, in the Scandinavian epic, in knightly culture, in Russian epics about heroes. Personal honor was obtained by carefully following the moral model in competition with other members of the aristocratic circle, the approval of which had yet to be earned.

In the Renaissance, the concept of dignity, honor, nobility began to be associated with personal virtues, merits and achievements of a person. In modern times, the idea of ​​" natural equality". The basis of the concept of honor was personal virtues associated with the individual self-awareness of the individual. Social status has become secondary. “Honor is my life,” wrote Shakespeare, “they have grown together into one, and to lose honor is equal to the loss of life for me.” The autonomous person has become the subject moral regulation. At the same time, New and Newest times often associate the concepts of honor and dignity with success, wealth, and power. This was reflected in literature, in the novels of D. London, T. Dreiser, B. Shaw.

Marxist ethics substantiated the legitimacy of class hatred and struggle as a way of asserting the dignity and honor of workers. F. Engels wrote that the workers, dissatisfied with the conditions of their existence, "draw their consciousness and sense of their human dignity only in the most ardent hatred" for the power of the bourgeoisie. IN AND. Lenin spoke even more sharply: “A slave who is aware of his servile position and fights against it is a revolutionary. A slave who is unaware of his slavery and vegetates in a silent, unconscious, and wordless slave life is simply a slave. A slave who drools when he smugly describes the delights of a slave life and admires a kind and good master is a serf, a boor.

In Soviet society, there was a double morality in relation to the honor and dignity of a person. On the one hand, the universal equality of people was affirmed, regardless of their origin, material or official position. Honor was deservedly paid to the heroes of labor and war. On the other hand, it was often undeservedly assigned to representatives of the party nomenklatura (according to their positions). The Western writer J. Orwell said sarcastically about this: "Everyone is equal, but some are more equal."

Human dignity is called upon to guarantee to any person his “ natural rights "(J. Locke): right to life, liberty, property. In the 20th century, these customs were recorded in " Universal Declaration of Human Rights". However, the natural right of a person to recognition of his dignity does not mean that it will manifest itself automatically. A person must prove his dignity by noble behavior: decency, honesty, adherence to principles, justice, integrity of convictions. A good name, honor a person must win .

The highest manifestation of human dignity is usually called nobility. Nobility - it is the moral greatness of the human person. It is inherent in any person who honestly fulfills his duty living according to moral principles. So, honest work is noble, but parasitism is ignoble, respect for the dignity of other people is noble, but dishonorable, boorish behavior is noble, generosity is noble and greed is ignoble, patriotism is noble, and betrayal or even indifference to the fatherland degrades the dignity of a person.

The need for honor, that is, recognition, respect, authority, is found in those who value their dignity. Honor is the dignity of a morally living person- emphasized D.S. Likhachev.

For a person, healthy ambition and the ability to adequate self-esteem are important. With adequate self-esteem, a harmonious combination of honor and dignity is observed. With a high adequate self-esteem, a person who is aware of his merits, his capabilities and realizes himself in accordance with them, legitimately expects from society an appropriate assessment - honor. True, if the pursuit of honor becomes an end in itself, vanity develops. With low adequate self-esteem, knowing his own merits, a person does not claim much, and therefore does not experience disappointment due to unfulfilled hopes.

With low self-esteem, a person develops an inferiority complex and an attitude towards an average result, an inconspicuous place in life. At the same time, a deep inner tragedy is possible: self-doubt prevents a person from realizing his virtues, which could bring him honor. With overestimated self-esteem, on the contrary, a person clearly overestimates his own merits, becomes arrogant, intolerant, overly suspicious and conflicted.

Honor and dignity of a person relatively independent of each other. For example, loss of honor does not automatically lead to loss of dignity. A dishonored (slandered, insulted, humiliated) person can behave differently. One will come to terms and start reviewing self-esteem. Or he can, outwardly humbled, inwardly revel in his own self-abasement, coming to pride.

The other, enduring humiliation and insults, is able to accept dishonor with dignity, actively defending honor. For example, in the pre-revolutionary army, tearing off the epaulettes from an officer, that is, dishonoring him, did not mean depriving him of his dignity. Self-esteem helped and forced to take care of the return of honor by proving one's innocence or a duel. Even entire collections of dueling codes were created.

Noble is also the ability to accept external dishonor with deep inner dignity, to consciously go to suffering in the name of God, ideas, truth. Such people are usually called great martyrs, martyrs. These are, for example, Christian saints.

So, historically the concepts of honor and dignity developed in unity with each other, as complementary categories, mutually presupposing and complementing each other. If a honour, is an external recognition of the value of a person and an internal desire for him, then dignity- the objective value of a person, which may not be associated with its recognition. Honor is what a man should strive for; dignity belongs to him by birthright (human dignity). In a noble personality with adequate self-esteem, honor and dignity are harmoniously combined.

He sought to determine the place of each type of art in the system of artistic activity according to its qualities and characteristics, which would make it possible to better reproduce the connections and relationships of the real world.

F. Schiller once remarked that "a person plays only when he is a person in the full sense of the word, and he is fully human only when he plays."

The type of artistic consciousness of the era, the ideals of art and the type of personality are interdependent. Ancient Greek art, the art of the Renaissance, the New Age largely determined the nature of the epochs and the aspirations of people.

Musicians reflect the world through the harmony of sounds, and artists convey the world through lines, shapes, images, colors, light.

Rhetorical figures form the style and give the architectural text artistry through its deviation from a purely functional construction that can satisfy utilitarian needs and has no artistic value (Khrushchev, for example). Deviation from the utilitarian construction occurs with the help of rhetorical figures - the order system, for example, in classical architecture, geometric constructions in modernity.

The means of fine art have improved in the course of history. The oldest images are quite primitive. They denoted rather than depicted the world around them. The painting of Egypt, Mesopotamia, and other ancient civilizations is more perfect. But even in Egypt, for the sake of semantic expression, artists depicted a military leader several times more than a soldier. Images in ancient times were symbolic. Medieval painting gave a conventionally flat image of the world. The emphasis was on the meaning and meaning of the subject. Renaissance and Baroque painting is distinguished by high technique. Artists took into account human anatomy, a coloristic composition that highlights the main thing with the help of light and shadow (Rembrandt). They used direct perspective (Brunelleschi, Alberti), were able to convey dematerialized space (Leonardo da Vinci, Raphael, Titian).

The means of depiction and expressiveness of sculpture are light and shadow. The planes and surfaces of the sculptured figure, reflecting light and casting shadows, create a spatial play of forms that has an aesthetic impact. Bronze sculpture allows for a sharp separation of light and shadow, while marble, permeable to light rays, allows you to convey a subtle play of light and shade, as, for example, in the statue of Venus de Milo.

Purification, spiritual uplift due to empathy.

In the twentieth century the theater went through great reforms, which also affected the expressive possibilities. K.S.Stanislavsky developed and embodied in artistic practice the principles of acting in theater of experience . V. Meyerhold and E. Vakhtangov made “alienation” from the role played by the actors the principle of acting, which allowed the performer to express his attitude towards the hero. The art of performance and the art of impersonation are the two principles of acting creativity. The first is more manifested in the intellectual theater, the other - in everyday drama. In the 21st century theatrical art gravitates more and more towards an intellectual analysis of life, philosophical reflection on the state of the world, and a deep generalization of human nature.

Ethos is the stable nature of the phenomenon, custom, disposition, character, rules and patterns of everyday behavior, way of life, system, lifestyle.

As it is already accepted in society, seeing a well-dressed person, to say that he looks decent. But, is dignity manifested only externally? Shouldn't it touch the heart of a person and influence his actions? Let's see what human dignity is.

Definition of the word "dignity"

In one dictionary, "dignity" means - "respect for oneself, awareness of one's rights and one's significance." Think about which of the people treats themselves badly? You rarely find such a person. However, when evaluating ourselves, it is important to know how people around us perceive us, how they treat us. What do you think dignity is? Does it matter whether a person is poor or rich, weak or strong?

Agree that the circumstances in which a person finds himself do not affect his dignity. But what if society, because of his status, treats him in a special way? This either humiliates his dignity, or elevates him among other people. Most often, a person in an unenviable position feels a violation of his dignity. This applies to poor, elderly, sick people who often hear insulting words addressed to them. Why is the human right to dignity not respected?

Honor and dignity

Dignity is often associated with honor and respect. Everything that we do for show is insincere, false, contrived. Such behavior does not reflect our dignity, and even more so, our honor. What is honor and dignity? The word "honor" is associated with the concept of dignity, as well as with such human qualities as nobility, truthfulness, a sense of justice.

How will others evaluate you, seeing in you only mannerisms and hypocrisy? Should not dignity become part of our personality and influence our actions and words?

Is it possible to honor a physically weak woman? Of course you can! To do this, you need to see her strengths of character, her tastes, preferences, views, feelings. By showing respect and honoring a woman, you will raise her dignity. So, we see that honor and dignity are in no way connected with the external, physical and material components of the human personality. Even a beggar cripple can be a worthy person.

Self-esteem

Now we will look at what self-esteem is. In short, it is respect for high moral qualities in oneself. But, if we are talking about another person, then we try to accept him as he is. We will not compare it with others, and squeeze it into some kind of framework.

To maintain self-respect and self-esteem, you need to have a clear conscience. Otherwise, you will be disappointed in yourself, and this will lead to depression and feelings of worthlessness. And don't think too highly of yourself. This is no longer human dignity, but selfishness.

How to respect human dignity?

We have seen what human dignity is, and now it is easier to understand how to respect it. Each person has personal needs. Considering them, we will show that they are as dear to us as they are to him. Whatever happens, you should not criticize, be rude, insult a person. Ease in communication, warmth in voice, joyful emotional state are important aspects of friendly communication. This is how respect for the feelings of another and the preservation of his human dignity is achieved.