Abstracts Nemtsova OV and Mishchenko VA at the International Scientific and Practical Conference «SPIRITUALITY AS A COMPOSITION OF UKRAINIAN STATE» held on April 9-10, 2019 in Kharkiv at the National Technical University of Civil Engineering and Architecture
Ph.D., prof. Nemtsov OV, Doctor of Economics, prof. Mishchenko VA
International Academy of Scientific Fundamental and Applied Research and Development
SOME ISSUES OF SPIRITUALLY-MORAL EDUCATION AND UPBRINGIMG IN MODERN INFORMATION SOCIETY: ANTOLOGY, METHODOLOGY, DEFINITIONS, THE MAIN RESTRICTION
Today, more and more statements are being made about the need to pay attention to the spiritual and moral aspect in the process of continuous education and social development. This is explained by the simple connection that follows from the formal logic, which attests to the positive influence of the developed spiritual and moral person, as a separate value unit of society, on the level of well-being, happiness, satisfaction, tolerance of such a society. Humanity has been thinking about the above-mentioned issues of interconnections since ancient times, but today it is quite difficult to build an adequate, relevant model of quantitative correlation between the level of education and the level of well-being, happiness, satisfaction, tolerance, crime in society. However, by indirect indicators of sociological surveys, general statistical observations, we can see a certain trend, which shows that the greater the degree of coverage of society by education and science, the availability of information and communication channels, the better than certain reservations about foreign policy, socio-economic, socio-economic, externally and internally, environmental factors and the like are the well-being of such a society, the lower the crime rate. An even more difficult issue is the identification of a model of quantitative correlation between the level of spirituality, morality, ethics, culture of society and the level of well-being, happiness, satisfaction, tolerance, crime in society. This statement can be disputed: there is an obvious cause and effect relationship between high levels of morality, spirituality, ethics and culture in society and high levels of well-being in society, low crime rates, but in a more detailed study, this is not so obvious, and depends first and foremost , from the system of values of a particular society, people, in other words it is necessary to investigate what is meant by the terms «morality», «spirituality», «ethics» — to define so to speak definitions, ie this statement becomes correct im on the use of certain clauses in understanding the essence of the above concepts (definitions).
The study of etymological, interpretative dictionaries, as well as other works on this subject made it possible to determine that these concepts became known in ancient antiquity and were first introduced by ancient Greek philosophers around the turn of the 5th — 4th centuries. BC. about 50-100 years later, such concepts became commonplace for use by ancient Roman philosophers and political figures. Thus «ethics» comes from the ancient Greek word «ηυος» (Latinized — «ethos»), and in ancient Roman Latin there was the word «mos» (in the plural — «mores»). In Homer, the word «ηυος» occurs in the meanings of residence, dwelling, stall, barn, and the word «mos» in Romans meant law, rule, prescription, custom, mode of action, behavior, as well as fashion, covering (clothing), character (not only human, but any phenomenon), more abstractly understood as a property, quality. Some other ancient Greek philosophers also defined «ηυος» as a skill, a habit, a habit, a habit, a course of action, and more abstractly: order, character (in terms of features, traits), qualities, etc. After some time, Aeschylus, Sophocles, Heraclitus, Plato, and Aristotle realize that the psyche of the individual and the moral demands that he has, are not identical concepts and begin to use the term ethos to characterize a person’s internal mental constitution in the sense of mental composition, temper, temper. So Aristotle in the middle of IV. BC. He introduces the adjective «ethical» by which he understands a particular class of human virtues, namely courage, moderation, etc., which differ from the virtues of reason. He notes that thinking [virtue] arises and grows mainly through learning, which is why it takes experience and time, and the ethical «η ηθικη» is born out of habit, hence its name [ie from ethos]. Thus, ethics refers to a certain trait of human nature that emerges in a person as inherent in his psyche, which, in turn, can be the object of evaluation (in the sense of the antithetics of «good» / «evil»). Aristotle also creates a new science that explores human virtues, introducing another ethos derivative (Greek ηυικος; Latin ethics), and retains such dedicated works: Nicomachean Ethics (believed to be it was edited by the son of Aristotle Nicomach), the «Eudemic Ethics» (the name is related to the disciple of Aristotle Eudemus), and the «Great Ethics» (a concise abstract of the first two works). Subsequently, the famous Roman speaker and politician Mark Tulius Cicero (106 — 43 BC) forms the adjective «moralis» from the noun «mos», and in his action directly refers to Aristotle. «Moralis» is defined by him as one that concerns the character, character, customs. Then the term «moralis» is widely used by Seneca the Elder (c. 54 BC — ca. 39 CE) and other Roman writers and philosophers, as early as the fourth century. . N. In the Romans, the term «moralitas» is morality. Etymologically, the Greek «ethics» and the Latin «moralitas» coincide. At the same time, the word «ethics» means moderate, gentle, soft. In many European languages, along with the borrowed concepts of «ethics» and «morality,» there are words of their own for this phenomenon. So in the old Ukrainian language was the word custom applied to the sphere of human customs and relationships. In Russian, the term «morality» is used, and in German, along with «Moralitat» is used «Sittlichkeit», which is based on the word «Sitte» (temper, custom), from which, after a while, the adjective «Sittlich» and only in 16th c. the noun «Sittlichkeit» is formed. Both Russian and German terms are generally used mainly or exclusively to refer to real processes, not science.
In the following centuries, the content of the above categories also changed: mainly these concepts were interpreted, conceived, acquired new content or refined in the writings of philosophers, but in recent centuries with the emergence of new sciences such as psychology, sociology, cultural studies, these concepts have been studied aspects of these sciences. In the writings of almost every philosopher the concepts of «morality», «ethics» have received a great deal of attention, given their fundamental importance for the whole paradigm of worldview concepts, so these concepts in each work are very unusual, artificial, which complicates the process of typing and generalization. There are, however, two aspects by which the essential characterization of these concepts can be broadly shared: one insists that morality and ethics are the product of social creation, and thus formed from the traditions, customs, rules, rituals, rituals, etc. of an ethnic group, people, a society that is more in line with the original meaning of these terms; and the other proves that morality and ethics are transcendental, that is, morality and ethics are inherent in the human supernatural nature, and therefore they contain certain revelations of the human supernatural that flow from communication with the Personality of the Higher Order — in different religious and philosophical concepts. The personality (the Absolute) is assigned different qualities and abilities that are more inherent in such a concept as «spirituality». But in the case of transcendence, the influence on the morality and ethics of traditions, customs, rules, rituals, rituals, etc., is still indicated in the form of repeated reflection. Thus, as it has been found out, the basis of morality and ethics are elements of the cultural stratum, the creative will of a person, the worldviews of an individual, nationality, ethnicity. Thus, it can be stated that when using the moral aspect in education and upbringing, one must first analyze the whole system of values, which was laid in the ground of the formed morality of a particular ethnos, people, society. This must be done in order not to be held hostage to prejudices, atavisms, false worldviews, which are certainly found in traditions, customs, rules, rituals, rituals, etc. that have been crafted over the centuries and become elements of morality. At the global level of understanding of morality, there are so-called universal values, which are to a large extent fixed at the level of various UN documents, but some values are still under discussion and some values are not supported by all world society. Therefore, caution and supreme wisdom must be exercised when formulating a general concept of morality, as the consequences can be quite grave. In this matter, the second component — «spirituality», which should play a major role in the formation of morality and ethics, emerges.
The etymological study of «spirituality» showed that this concept also originated in Greek antiquity and came from the word «spirit», which originally had a physical meaning and meant «πνεῦμα» (Latin «pneuma»), ie ether, subtle substance, wind, fire, what is meant by the breath of a living organism. It is also possible to find in the pan-Indo-European language group the word dheu, which corresponds to the Hebrew «rûach», meaning howling, breathing, air movement. In the ancient Slavic language there was also the same word «dahh», which meant breath, smell, vitality, although this understanding of «spirit» still remains today in some modern dialects of the Slavic group. Subsequently, another meaning of the word «πνεύματος» (Latin «nous») emerged, that is, the mind is a logo that is understood as the regularity of the material cosmos, the principle of its organization, and appears as an intellectual beginning. The latter interpretation of this concept becomes basic in ancient philosophy, though for the most part these two interpretations are intertwined and exist together, both as a rational beginning and as a continuation of this rational beginning in a more material embodiment in the form of a subtle substance or breath, that is, something ephemeral, with real characteristics. The latter circumstance led to the later translation of the Greek «pneuma» into the Slavic «doh», since the real meaning in this Greek word was also present, that is, the translators linked the Greek and Slavic words in their substantive, real meaning, but together they supplemented its that semantic vertical in the form of an interpretation of the logo, which took centuries to form in Greek culture.
However, it should be noted that the further development of the concepts of «spirit», «spirituality», occurred under the considerable influence of Christianity and acquired the pinnacle of the development of this concept due to the latter, so decisive in the interpretation of «spirituality» should recognize the Christian concept of understanding the word. In the context of Christian understanding, the spiritual is interpreted as divine, contrasting it to some extent with the material. «Spirit» is already understood not as the law by which the cosmos develops, but as the superuniverse, the non-human, the superhuman, who creates the universe by his will and the universe itself has existence only insofar as it is communion with the Creator, the spirit of man is regarded as a gift from the Holy Spirit, a certain communion with Him in the form of the grace energies that shape the personality that has the image and likeness of the Creator.
However, in the post-Ancient philosophical writings there is also an interpretation of the concept of «spirit» inherent in antiquity, that is, a spirit in the interpretation of reason, of logos, which is especially characteristic of mechanic philosophers, although such interpretation is found in Hegel as «ratio» and Descartes. Leibniz, Spinoza, although this does not contradict the Christian understanding of the «Spirit», and moreover, their ideas contain elements inherent in Christian philosophy, the governments-hours they are trying to present the interpretation of the spirit as a mind, a rational principle, byrayuchy a Christian concepts. In the modern philosophical, psychological, medical, cultural and cultural literature on this issue, the following interpretations of «spirituality» are found in the very general sense: the moral world of man, the need for beauty, the desire for truth, the ability to be guided by the highest ideals and values, the ability of a person to understand his place in society , culture, to be aware of our unity with the people, our own history, the action of the Holy Spirit, the grace of God in the soul of man.
It is seen that the moral world of man, the need for beauty, the pursuit of truth, the ability to be guided by higher ideals and values, the ability of the individual to understand their place in society, culture, to realize their unity with the people, their own history — these are aspects more inherent in the concept of «morality». «Ethics», «spirituality» is directed at the action from within the person, it is a more personal transcendental act of communication with the Creator, which leads to self-knowledge, self-identification, self-development, self-perfection, self-healing, it is a synthesis actions of free will of man and the grace gifts of the Creator, their symphony aimed at correcting the wicked and forming positive deep motives that cause further human actions, which are realized in the moral sphere.
This implies further reservations: the basis of morality and ethics must be spirituality, which is the result of the transformation of human personality through free cooperation, the co-creation of man and the Creator in the desire to transcendentally change, which is reflected in the cardinal restructuring of value orientations and as a consequence in changing the way of life.