e-selection, weighing motives under which he first understands the different role of reason, that motivates and pleasures: "It is something that is elected to other mostly.
2. Primitive forms of morality
morality society
The main social function of morality, which determines the specificity of social being - a feature of the regulation of human behavior and interpersonal relationships.
No society could be a motivated and be a chaotic clash of selfish interests blind sat, no normalized and not regulated. This hypothetical situation of zero ordering society-tion of life British philosopher T. Hobbes (1588-1679), described as В«bellum omnium contra omnes В»(В« the war of all against all "- Lat.). Intolerance of such a state of so
ciety makes people, according to Hobbes, UC fins between a kind of agreement, the social contract that, on the basis of reciprocity, limiting the right of every individual, thus must ensure implementation of these bases among them, especially the right to life and its protection (which implies the emergence of state and law).
However, before the idea of ​​Hobbes social contract thinkers put forward late antiquity, in the XVI century. we find it in the Netherlands sociologist and lawyer G. Greece (1583-1645), later it developed such prominent thinkers as J. Locke, Spinoza, Kant, J.J. Rus co. This idea reflected the belief in the immanence (internal prytamannosti) social life of people of certain forms of its legal regulation.
In fact, we see that in the initial team of human mu as it zoomed past the general biological determinants of behavior - instinct stud ity for species conservation, maternal instinct - begins to branch out and approved by a proper regulatory system of regulation of life is such that one way or another appeal to the human awareness bridge. Buying sometimes in their specific manifestations already quite sensible nature, these initial behavioral norms are however examples of zhorstokosti such integrity and comprehensiveness of pressure on the individual who spoke in a human like we hardly find in all the subsequent history of mankind. In not making these rules syncretic (nerozchlenovano to future separation) combined influence of magic, custom, myth, and that in later times was called the morality - not in vain in the literature sometimes refers to "Mononormy" initial zhyttyeustroyu.
A striking example of such "mononorm is in produc society on the family system of prohibition - taboo or tabuatsiya (with Polynesian). The fact that modern researchers know about the phenomenon of taboo that gives reason to see it complicated, but the entire complex representations, based on - a categorical prohibition of certain actions and intentions aimed at the "inviolable" objects that excite the sense of mortal terror threat - and yet reverence, charm, if not zvablyvost.
As far as we can judge, taboos were associated primarily with the prohibition of incest - sexual relations between relatives, and the cult of totem - the sacred animal, whose name is now called himself a family. With the development of primitive mankind appear more and new kinds of taboos, if only to bring them into the list, he would have consisted of one thousand prohibitions. Among the most important groups of taboo can cite the following: fire protection and housing, protection of labor operations, protection of implements and weapons, protection of important people - leaders, priests, protection of weaker members of the tribe - women, children, the elderly, protection from hazards associated with touching the corpse, restrictions on consumption of certain foods; ban tion and limitations related to certain important documents and personal life phases (initiation, sexual intercourse, childbirth, marriage, monthly, etc ..) protection of property and so on.
We can assume that the entire set of similar taboos in general satisfy the need to protect important elements of life activity of the descent group. While explaining tion origin of particular forms tabuatsiyi sometimes extremely difficult. Thus, a critical issue in the history of the original remains the problem of morality tabuyuvannya incest. Stimulating tion values ​​of the categorical prohibition is no doubt - thanks to advances in understanding her relatives all system links achievements ing greater harmony and cooperation within the tribal community, finally, overall growth is against this backdrop of human consciousness speak for themselves. But why was the ban introduced herself? Hypotheses of this there are many, but doubtless among them yet. If, say, out of ideas about the dangers of blood mixing for generations, how could it know about the original people for whom a mystery link between intercourse and childbirth? Currently there are psychoanalytic, semiotic, economic tic economic (as a woman fighting for labor), and other explanation for this truly a turning point in the history of human morality. Perhaps, however, that here we are faced with the limit at which the social and cultural history of morals interfere with the more general anthropological and existential factors.
In any case in the making of specific forms of moral regulation appears very important mechanism of action tabuatsiynoyi ban. On the one hand, the ban has on humans comprehensive and inevitable way. Z. Freud in his book "Totem and Taboo "describes the case when lighter maoriyskoho leader once led to the deaths of several people from his tribe. Governor lost his lighter, and the men found her and began to use it. When they found out who it is lighter (and all things taboo leader), he died of horror. There are many similar examples. Yes, a healthy person could die suddenly died, he learned that the leader had breakfast food, etc ..
On the other hand, it is essential immanent nature of punishment for violations tabuatsiynoyi ban. A person can not punish anyone, without any outside interference, even when there are no witnesses of its "horrible" act, she, so to speak, an open yetsya for punishment: depressed, seriously ill, sometimes, as we see, and dies. In this peculiar attribute of the mechanism of the ban, taboo easily recognize a prototype for future autonomous morality.
Of course, pure morality in early societies did not exist, as there was no pure art, pure philosophy or even religion pure, pure spirituality in general - ruled magical syncretism. Yet ing all of human history was the original post accumulation behavior of elements and attributes which subsequently formed dug qualitatively specific phenomenon of morality: care for the elderly, children and women, a kind of discipline of labor and cooperation, a culture of human relations, the established system education, including moral. Paleolinhvistyka shows that in the ancient stone mu age (Palaeolithic) people have an idea of ​​the good, duty, conscience, and some other basic mo by spectral category. Thus, in the language tasmaniytsiv - people who lived under the Paleolithic in the previous century, until he was cut off colonizers - even though that language had only a few words already present terms "good", "Bearcat", "shame" and others.
Significant "Peredmoralni" moments (or, more precisely, those that include some moral content, which gradually vyokremlyuyetsya) peculiar, as we have seen, and the development of primitive forms of behavior regulation human rights.
However, with its own morals as a special social phenomenon and its inherent forms of normative regulation, we begin to deal with later, when de kladayetsya original syncretism of human existence and, in particular, the ancient "Mononorma" gives way to diferentsiyovanym arranging and regulatory influences of civilization is born. It is com development of economy and trade, consolidation of new social and econ...
