The published article highlights the actual problems of freedom and lack of freedom, rights and lack of rights, achievements of mankind and many of its unresolved problems. The actual problems of freedom and non-freedom, rights and lawlessness, human achievements and many unsolved problems are touched upon in the published article.
Man is a problem taken separately and also considered in the generic and social aggregate. That's why so many people, so many problems. This truth refers to the number of eternal things, they did not, by the way, take advantage of all sorts of dictators and misanthropes, proceeding from the fact that, since there is no person, there are no problems connected with its existence. Guided by this, people were killed one by one and millions. At the same time, philosophers-humanists and romantics of all times glorified Humanity and humanity.
For thousands of year’s man has been an object of knowledge of science and the means of knowledge, literature, all kinds of art and human studies in general, and to this day remain in his natural and social substance a kind of Te-incognita. Progress is accompanied by an exponential expansion of an array of data on a person, again and again requiring their study and explanation. However, this is a feature of any science, after all, solving one problem, it simultaneously they are denied and produced by others, pushes the front and the limits of research.
In man, there remains an incredibly many hidden, mysterious. He - the dizzying complexity of a crossword puzzle, a riddle of mysteries. His actions often cannot be rationally interpreted and adequately evaluated, at least with the help of existing theory and methodology.
The Socratic call Know thyself has not been fully realized in this way, despite all the achievements of philosophy (including logic and ethics), biology, medicine, psychology, demography and other sciences. There are scientists who believe that the human problem is generally unsolvable, like the quadrature of a circle. Rather, FM was right. Dostoevsky, who believed that man, is a mystery to be solved, and if you will solve all your life, do not say that you lost your time. Good Objective
So who is he, man what is its essence is it really unknowable, as a thing-in-itself, according to Kant, and universal, as a measure of all things Protagoras?
What is the biological and social nature of man What are its evolutionary origins and life forces, social ideals and value system Where to look and how to measure the true wealth of a person Is man free from himself What are the reasons for the unpredictability of human behavior and will Is man aware of the meaning of his own being Does he have a purpose for existence and a calling on this planet He is on it a crown, a king or a voluntary hostage Is a person going through life or is he being led Is harmony within and outside of man possible
Questions, questions ... There are, as always, more than answers. But, maybe, it's not bad the human intellect is constantly being challenged in the process of a hard way of knowing.
The topicality of the oldest human problem at the turn of the second and third millennia of our era is determined not by opportunistic considerations, not by the exaggerated notions of people about the exclusivity and special fatefulness of their generation, although this is the case, but primarily because, as a result of man's own activity ( economic, social, political, environmental, military, etc.) have radically changed and continue to change with increasing speed objective conditions and factors of existence of billions of people. This has its inevitable consequence of serious changes in the material, social, and spiritual side of each person's way of life, which requires a deep and comprehensive scientific analysis.
Eventually, history will go as people and societies created by them will look, overcome their vices and antagonisms in national and global dimensions or fall under their influence. The meaning of human existence in such a fork in history, on a given social space and in a given social time, is thus of cardinal importance. Thus, the scientific awareness of this process has come to the forefront of social research.
It is important that they are conducted from a truly humanistic, universal positions. As the founder of the Rome Club, an international non-governmental organization, the Italian economist and public figure A. Pech-chei, "only New Humanism is able to ensure the transformation of a person, to raise his qualities and capabilities to a level corresponding to the new increased responsibility of man in this world."
Each of these and other problems is relatively independent and requires very specific measures and means to resolve it. It is clear at the same time that their effectiveness depends on the extent to which the general conditions and causes that give rise to modern social anomalies are comprehensively understood, how they are interrelated with the achieved level (quantitative and qualitative) of the development of civilization as a whole and of individual regions of the Earth.
In all its diversity faced the most complex problems of the global order: war and peace, disarmament, demilitarization of international relations; prevention of ecological catastrophe; overcoming raw-material, energy, demographic crises, poverty, hunger, mass unemployment, the consequences of unregulated migration processes. The problem of combating violence in all its forms, including organized crime and terrorism, is becoming ever more acute and urgent.
In the modern world, the human problem is very acute due to the unresolved many, often elementary, vital issues of his being, as well as the ignoring, violation and suppression of social, economic, political and civil (personal) rights and freedoms in many countries.
Poverty, poverty, hunger, ignorance remain a lot of hundreds of millions of people. In the countries of Asia, Africa and Latin America in the late 80's. 500 million people were starving, about the same had constant sources of income; over 800 million adults were illiterate, 200 million children were not attending school; one and a half billion people were not able to use modern medical care; a billion people were homeless or lived in horrible unsanitary conditions.
In recent years, the situation of the masses in these regions has not improved, and in Africa, for example, it has become even harder. In local wars and armed conflicts, a large number of people are killed, primarily the civilian population. The number of refugees is measured in tens of millions, epidemics, including cholera, malaria, and plague, have reappeared in a number of regions.
In dozens of countries there are anti-democratic, totalitarian, military-authoritarian regimes, where human rights are not guaranteed and are not respected at all. Many violations of these rights also take place in countries with a democratic form of government, as well as in countries that have recently embarked on this path of development.
Unfortunately, the measures taken by the UN and other international organizations and institutions in this area have, unfortunately, proved to be ineffective. Obviously, in the world community of peoples and states it is necessary to adopt a new economic, political and information order, it requires a resolute modernization of pre-industrial societies, rendering them significant assistance from the West; a solution in the deprived areas of a complex of social, cultural, educational, demographic and other pressing problems.
In turn, all this assumes a principally new conceptual approach to solving modern human problems, with their division and specification in the main regions and zones, in which economists, lawyers, sociologists, philosophers, demographers, doctors and other specialists could play an active role.
The systematic approach is based on the recognition of the self-worth of a person's life as such because of his beginners. The formulation and solution of such major problems as the inviolability of the inalienable rights and freedoms of man, ensuring the primacy of the individual in solving contemporary social, economic, political and other tasks of both internal and international development (for example, war and peace) are inextricably linked with this postulate.
The presumption of the absolute value of man - the main criterion and the main argument in determining the degree of democracy of a particular social system. Absolute value of a person means that it must be the goal, moreover, an end in itself, the ultimate goal of all social development, and not its means or by-product.
As historical experience shows (perhaps, in particular, the thousand-year experience of the development of Russian sociality and statehood up to the very last time), the transformation of man into a means of achieving the goals of other people, especially those in power, into the exchange value of political games in peacetime and in cannon fodder in war leads to dehumanization, destructive degradation of all social structures and the person himself. Crimes against humanity - the most serious in the international generally accepted classification of crimes. All this should become an axiom accepted without proof by a position, the truth of which is established as a result of long practical activity of people.
Relative value of a person is due to various aspects of its activities. There are people - egoists and egocentrists, who see the meaning of life in meeting their extremely personal interests and needs in ever larger dimensions. Life in society, they are viewed as a pragmatic way of existence, providing them with the maximum benefit with a minimum of their own socially significant efforts.
Naturally, the society has the right to adequately assess the activities of such people, although in practice they usually thrive, defying social morality. As for the offenders, people who violate the Law, the attitude of society and the state towards them is based both on moral principles and on legal laws, on criminal-legal codes. Unfortunately, the number of criminal elements that have fallen on the social bottom of people who have lost their human appearance sometimes is not calculated by ones.
Therefore, the integral scientific concept of the individual is called upon to integrate, firstly, the general principles that determine the socio-historical tendencies of human development and the ways of its connection with public life; secondly, specific socio-economic and spiritual conditions in which the process of personal development takes place directly and really; thirdly, internal spiritual and socio-psychological processes, representing a system of knowledge, beliefs, orientations, ideas, synthesized by individual human experience.
Given the social progress and achievements of social sciences, it is important to optimize and concretize the thesis of freedom as the relationship of the individual ("I") and his activities, the acts he performs; about the freedom and responsibility of man.
A free man makes decisions of his own free will. However, to what extent are these decisions and the free activity of a person consistent with the will and activities of other people, group, and public interests? So the freedom and responsibility of a person become two interrelated and mutually reinforcing characteristics of her being.
Within the framework of necessity, a person has the possibility of a chosen or other decision, the adoption of a certain variant that behavior, up to alternative positions. Free, in accordance with their own will, making a decision, becoming a certain party, choosing the path, etc., a person must assume responsibility for his actions to his own conscience, other people, society and the state. Consequently, freedom presupposes responsibility, and responsibility is a condition of freedom. Preferring good or evil, a person should take an adequate reaction of others and with respect to himself.
In any state, and in modern Russia, apparently, in particular, the implementation of free will must be combined with the fulfillment of constitutional duties and is incompatible with actions that damage state and public security, the mental bases of life and health of the population, and the protection of the rights and freedoms of others. True freedom is alternative to freedom in all its manifestations. At the same time, it is incompatible with irresponsibility, permissiveness, debauchery, and anarchist self-will, voluntarism of the individual, whose life credo is extremely primitive and self-centered: "Do what you want."
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