Business ethics lectures. "Every social group has its own code of honor"

MORAL CODE - 1) sum, or code moral laws, brought into a single coordinated system; 2) the result of generalization and systematization of moral norms; 3) a set of moral norms and principles recommended to individuals and requiring a conscious attitude; 4) the sum of specific ideas about proper and acceptable behavior.

The oldest M.K. known to us. contained in Egyptian Book of the Dead, where he is associated with a mortuary cult. The list of sins and prohibited actions is given in the so-called “denying confession,” in which the deceased turns to the gods and assures them of his moral purity. An early example of moral and legal deontology is also presented Laws of Hammurabi. The very first philosophical, religious and didactic reasoning and systems find their completion in the form of a code. For example, the “golden verses” of the Pythagoreans, the aphorisms of Hippocrates, the instructions of Hesiod, and numerous ecclesiastic works have a normative character.

M.k. are the result, an ordered form, and subsequently the objective basis of moral didactics and pedagogy. They constitute the principles of morality and attach exceptional importance to moral norms. As a rule, M.k. place very high demands on individuals. The codification of moral norms is addressed not only for educational purposes, but also with the aim of consolidating formal morality that confronts man, his inclinations and needs. M.k. are a definite solution to the problem of public ideology and personal worldview.

The codification of moral norms and standards of behavior in the public environment is a universal feature developed cultures. Energetic attempts to codify norms are being made in the context of the transition from the traditional way of life to the state form of government. In the early stages of statehood development, moral norms and norms of customary (tribal) law are enshrined in numerous Laws and Truths that perform synthetic functions. They express the concept of court, the power to judge, punish and pardon, personify judgment and punishment, but are also called upon to oversee the observance of justice, virtue and truth. Morality appears as an objective reality that limits arbitrariness and the laws of bloody revenge. The most ancient laws can be seen as a counterweight to group and personal selfishness, tendencies that, in those circumstances, immediately and fatally led to uncontrollable violence and disorganization of society.

Codified morality is focused mainly on external sanctions, the reaction of society and its institutions. Standards of conduct and evaluation criteria are formulated clearly and unambiguously to exclude free and unfair interpretation. For its time, this is the most reasonable and democratic imputation of moral obligation. At the same time, codes presuppose and, in a sense, form authoritarian, dogmatic and extroverted thinking in individuals. Ancient codes provided for the most severe punishments for violating prohibitions and asserted morality through violence. The weight of external sanctions suppresses and neutralizes independent non-standard personal judgments about morality and does not resolve the slightest doubt about the proclaimed moral truths. M.k. This time requires obedience and obedience. Morality is endowed here with despotic features.

Religious consciousness is also predisposed to a codified perception of morality, which is considered as an unshakable transcendental regulation associated with the laws of the universe. The most famous here are the religious and moral codes (for example, the Decalogue of Moses, the Ten Commandments of Christ, the noble truths of the Buddha, the moral rules of the Koran). The contents of these codes are considered the “word of God,” which is supposedly proclaimed to people through God’s chosen mediator, the teacher of religion and morality, and therefore has religious and divine authority.

In addition, there are secular moral and legal codes that appeal not so much to religious sentiments, but to the social experience and legal consciousness of individuals (for example, the Laws of Hammurabi, the Codification of Emperor Justinian, Russian Truth). Legal consciousness undoubtedly gravitates towards codification and formalization of the dictates of morality and subordinates morality to law. The legalistic interpretation of morality within a certain historical framework does not contradict religious and moral principles. The cardinal principles of both religious and secular codes are the norms - “thou shalt not kill,” “thou shalt not steal,” “thou shalt not commit adultery.”

In feudal society, class codes arise, intended primarily for privileged groups - feudal lords and clergy. These codes interpret the concepts of knightly honor accordingly. With the development of craft and trade associations and the strengthening of the city commune, guild charters and M.K. appeared. urban artisan.

The ideas of non-covetousness (poverty), obedience (humility) and abstinence, corresponding to the spirit of evangelical morality, are reflected in the written charters of monastic communities (orders) and constitute the main vows. Christian moral ideal here embodied in asceticism. Unusual image the life of monks is intended to rehabilitate the indifference of monks to public life, strengthen the ethical orientation of behavior and justify certain spiritual claims. They saw holiness as the most important condition for personal salvation.

Written codes of “knightly honor” apparently were not compiled. The behavioral norms of medieval knights, however, represent an expressive and integral system that was already taking shape by the 11th-12th centuries. The knights swore, first of all, to faithfully and selflessly serve God and the Church, the King and the Lady, and to defend the interests and honor of their class. The concept of knightly honor indicates ethical criteria of behavior and serves as a symbol of selflessness and heroism. Knightly ideas about honor are associated with the protection of class privileges and class egoism, separating knighthood from other classes. Chivalric morality is a unique philosophy of violence and the sanction of violence as a direct implementation of feudal law.

The evolution of the Code of Knightly Honor are the rules of courtliness, which became most relevant in the Renaissance, as well as in the 16th and 17th centuries. in high society and court society. Teaching these rules is part of the upper class education system. The concept of a “man of honor” coincides here with the concept of an educated, well-mannered individual, prepared for the political management of society and for bureaucratic activities. The rules of courtliness abolish the military ideals of feudal lords, focus on diplomatic methods of resolving emerging conflicts, and lay the foundation for an ethic of tolerance. Supporters of the rules of courtliness are often reproached for hypocrisy, a passion for political intrigue, and for replacing moral character with an artificially created reputation.

From the XVI-XVII centuries. in connection with the development commodity-money relations and merchant capital, among small urban owners, a set of rules appears, adherence to which should ensure personal success, expressed in money. Main life rules hard work and frugality become. This code of conduct coincides with the work ethic and good housekeeping. Protestantism is considered the exponent of this code in the West. In Russia, work ethics is based on patriarchal and Orthodox traditions.

A series of unprecedented moral and political codes, created under the auspices of interstate organizations in the 18th-20th centuries, contains social program guidelines and moral requirements of a democratic and liberal nature. These normative documents are focused exclusively on secular values ​​(for example, various Charters, Bills and Declarations of Rights, among which are the “Declaration of Independence”, “Declaration of the Rights of Man and the Citizen”, “Universal Declaration of Human Rights”). They protect human dignity and at the same time insist on social guarantees of conditions for life, development and self-realization of the individual.

Professional moral codes are still relevant, the prototype of which can be seen in the priestly code and the ethics of the doctor. These codes reflect the characteristics and public value some professions (doctor, lawyer, teacher, journalist, scientist, banker, merchant, politician). They aim to increase the social responsibility of these professional groups.

Some closed social groups that occupy a high position in society, representing themselves as the social elite, develop their own elite codes, which, as a rule, are an apology for group egoism and arrogance. Own M.K. Deviant groups are also created, for example, representatives of organized crime, “thieves in law.”

Dictionary of philosophical terms. Scientific edition of Professor V.G. Kuznetsova. M., INFRA-M, 2007, p. 339-341.

What is honor? Honor is knowing what you know. What you know is what you know, and honor is the courage to know and speak about what you have seen. There is no other honor.

Of course, we can talk about justice, truth, nobility - about all these concepts that are accessible to a few. But we would know very well about them if we looked closely at what we see and saw what we look at. And in doing this, it is not necessary to take a skeptical, critical or biased point of view. We just need to maintain enough integrity, enough self-belief, self-esteem and courage that we are able to see what we look at and talk about what we see.

Nothing is true for you unless you have observed it yourself. But what you yourself have convinced yourself is true.

CODE OF HONOR

No one demands strict and strict adherence to the Code of Honor.

A code of ethics cannot be imposed. Any attempt to impose a Code of Honor will reduce it to the level of a moral code. It cannot be imposed simply because it is a way of life that can only exist as a way of life until it is imposed. Any other use of the Code of Honor, other than self-defined, will lead to noticeable degradation of the individual. Thus, it is a luxury item and is used only as a self-determined action, and only when the individual agrees with the Code of Honor.

1. Never leave a friend in need, trouble or danger.

2. Never go back on your previous promise to be faithful.

3. Never leave a group that you yourself decided to support.

4. Never treat yourself with disdain and do not underestimate your strength or capabilities.

5. Never need praise, approval or sympathy.

6. Never compromise your own reality.

7. Never allow anything to weaken your sympathy and friendliness.

8. Don't initiate or accept communication if you don't want to.

9. Your self-determination and honor are more important than your current life.

10. Your integrity and your honesty with yourself are more important than your body.

11. Never regret yesterday. You live today, and you yourself create your tomorrow.

12. Don't strive to be liked or admired.

13. Do not be afraid to cause some harm to another while defending justice.

14. Be your own advisor, think for yourself and make your own decisions.

15. Be true to your own goals. The only way The only way you can lose something is by dissuading yourself from pursuing your goals.

From the works of L. Ron Hubbard.

FURFUR has collected the codes of honor of all times to talk about the main male laws, and understand what differences and similarities can be found in the codes of a knight, a boy scout, a gentleman, a duelist and a mafioso.

CODE OF THE KNIGHT (XII century)

Chivalry was the moral system of the Middle Ages, which rested on such qualities as courage, bravery, honor and gallantry. All future men's codes one way or another they repeat and idealize the code of chivalry dark ages. This code was first written down in the Song of Roland - heroic poem XII century.

5 points from the code of chivalry

Printed based on the work
"The Song of Roland", written in the 12th century.

THE GENTLEMAN'S CODE (1839)

Since the term “gentleman” has existed, hundreds of gentleman’s codes have been written, but one of the strictest is the code of the oldest military institute in the United States, the Virginia Institute, founded in 1839. Virginia is a southern state, which meant in those years that the local society was traditional and conservative. The Virginia Institute hosted grueling workouts, military discipline reigned and there was a strict gentleman's code: “Without strict adherence to the fundamental Code of Honor, no man, no matter what he looks like, can be considered a gentleman. A gentleman's honor requires the sanctity of his word and the incorruptibility of his principles. He is a descendant of knights, crusaders, he is a defender of the weak and a knight of justice."

5 points from the gentleman's code

Source: Code of Honor of the Military Institute
Virginia 1839 (1997 revision).

SCOUT CODE (1908)

English General Baden-Powell founded the Boy Scouts movement in 1908. The main goal of the association was to make real men and exemplary citizens out of boys. Members of the movement had their own code, uniform, hierarchy and awards. After two and a half years of the movement’s existence, there were already more than 400 thousand Boy Scouts in England and the association began to spread to other countries of the world, primarily to the USA.

5 points from the scout code

Source: book “Scouting for boys” 1908.

THE DUELIST'S CODE (1912)

A duel, a noble way to respond to an insult to honor, was almost never supported by the state. The dueling code used by the nobles was most often an unwritten set of rules, inextricably linked with the concept of noble honor and not fixed anywhere. Nevertheless, there were generally accepted standards for conducting a duel, which were collected by General Durasov and published in 1912.

5 points from the dueling code

What is there to hide, the attitude towards Chechens in a general sense has deteriorated greatly over last decades. I don’t know what the attitude was in the pre-war, post-war years or before the collapse of the USSR. He was still small. But with the beginning of the Chechen war, everything changed dramatically. Personally, it seems to me that the reason for this was not even the events themselves in Chechen Republic, namely, what is closest to people - at home, in their cities and villages. War and bandits are one thing. This is how it is perceived. We fought with the Japanese and the Germans and the Chinese and other nationalities, including ourselves. We also have bandits, Russians and Tatars and Udmurts. But the attitude towards the nation and its specific representatives is formed more according to “home impressions and feelings.” Is not it so?

But the Chechens have their own code of honor - “Nokhchalla” (or, as they say in other sources, Konahalla). This word is untranslatable, but every Nokhcho knows what it means - a set of unwritten rules regarding morality, morality and ethics, which MUST to be guided by representatives of a given nationality from time immemorial.

Here are its main provisions...

Historical reference:

The Chechen code of ethics “Konakhalla” was formed far before the Chechens adopted Islam. It reflected spiritual and cultural values people, social, political, economic features of its development. Its roots go back centuries, but in its final form the Konahalla code was formed in late Middle Ages, in the era of the heyday of teip democracy, when highest value Freedom of society was declared, including personal freedom.

Hospitality and friendliness

The character of a Nokhcho, raised traditionally from childhood Chechen family a knight, a gentleman, a diplomat, a courageous defender and a reliable comrade - this is a tribute to the historical past of the mountain people.

The living conditions of the Chechens have always been difficult - mountainous terrain, a clearly non-resort climate. From here at Nokhcho special treatment to a guest who in ancient times, not being accepted for the night, could die from cold or hunger, from a robber’s knife or an attack by wild animals. According to the ancestral law of the Chechens, a guest must be invited into the house, warmed, fed, and the nokhcho will certainly offer the person to spend the night - all this is strictly observed.

Politeness and compliance (to a certain extent, of course) are also in the Chechens' blood - in order to miss each other on the narrow mountain roads and paths of Chechnya, tact and restraint are vitally necessary, otherwise brawlers simply risk flying into the abyss. The difficult living conditions in the mountains can also explain the following traditional features Nokhcho's character is like mutual assistance, mutual assistance - a Chechen will help his fellow countryman in any case, even at the risk of own life.

No masters, no serfs

“Nokhchalla” does not imply the presence of any estate or class divisions among the Nokhchos - among the representatives of this people, over the centuries of its existence, there have never been either landowners or serfs - the Chechens have their own hierarchical subordination. Even if a Nokhcho occupies a privileged position, he will not demonstrate this to others - showing his superiority over others is considered unworthy of a real Chechen. On the contrary, nokhcho in in this case must be especially courteous and friendly, so as not to hurt the pride of another. For example, a Chechen on horseback is certainly the first to greet a horseless person. Moreover, a nokhcho is obliged to dismount from a horse if the person he meets is older than him.

If friendship, then it becomes stronger

For a Chechen, a friend is even more than a brother. “Nokhchalla” defines friendship between Nokhchos as something unshakable - Chechen friends share both grief and joy in half. Nokhcho can still forgive manifestations of inattention or discourtesy towards his brother. But if this applies to a friend, there will be no forgiveness.

Special treatment for women

The Chechen code of honor implies a respectful attitude towards both the woman herself (mother, wife) and her relatives. “Nokhchalla” commands Nokhcho, as a sign of special respect for those related to his mother and wife, to dismount from his horse even before the village where they live.

The Nokhcho have a parable about a traveler who asked for an overnight stay. The Chechen did not know that there was no one in the house except the hostess. According to the rules, a woman could not be a guest, and he himself, if he knew that he was left alone with her, would never have spent the night - according to Chechen laws, this is, to put it mildly, dishonorable.

The guest was fed and put to bed. Only the next morning the Chechen realized that the hostess was alone in the house and had not gone to bed all night, sitting in the hallway. When the guest was washing his face, he inadvertently touched the woman’s hand with his little finger. Leaving the house, the Chechen cut off this finger with a knife, thus demonstrating his special attitude towards the honor of the Chechen woman who sheltered him.

Not pride, but pride

It is well known that Chechens are a very proud and independent people; they do not accept coercion. This is also “nokhchalla”. Nokhcho have been protectors and warriors from time immemorial. Feeling free and constantly defending freedom is a vital need for a Chechen. At the same time, the Nokhcho's love of freedom coexists with respect for other people.

“Nokhchalla” teaches a Chechen to respect a non-Christian even more than a Muslim, since it is believed that the Almighty can forgive an offense inflicted on a fellow believer, because the offender and the offended have a chance to meet at the main Judgment. And the injustice to which Nokhcho doomed the non-believer is unforgivable - in the next world such a meeting will not happen, and, it turns out, the sin will forever remain indelible.

Chechens Photograph taken in the period 1870-1886

If we express this in specific points, it would be like this:

1. Konakh - a person who firmly follows the basic principles of the “Konakhalla” code of honor.

2. The main goal and meaning of a konakh’s life is to serve his people (K’am), his Fatherland (Daimokhk). The interests of the people and the Fatherland are always higher for him than the interests of his teip, clan, surname.

3. The highest manifestation The konakh's service is to protect the Fatherland from enemy invasion. Death in a just war or in defense of one's honor and dignity is preferable to a konakh than life in dishonor and shame.

4. In serving the Fatherland, the konakh has the right to engage in any type of activity, except for those that may force him to compromise the principles of the code of honor or lose personal dignity.

5. Creative work not only does not humiliate, but, on the contrary, elevates the dignity of the konakh. Working for the good of the Fatherland in peacetime is the same duty as defending one’s country during war.

6. If the konakh, due to circumstances, serves the interests of one person or group of people, then in the event that they come into conflict with the interests of the people, he must defend the interests of the people. And in order not to become an oathbreaker, he must not swear allegiance to anyone except the Fatherland.

7. Konakh must be ready for death every moment, for there is nothing eternal in this world. He must remember that for him there are concepts that more valuable than life: Fatherland, personal dignity and honor. But the konakh should not strive for death and unnecessarily tempt fate, since life is the highest gift of the Almighty to man.

8. The main quality of a konakh is endurance. It reveals true courage and the ability to manage oneself and the situation. Thoughtless courage is courage with eyes closed, it is forgivable for a young man who does not know the value of either his own or someone else’s life. The self-control of a konakh is the skill of a knowledgeable person, a conscious step towards death, if otherwise is contrary to the interests of the Fatherland, incompatible with the code of honor or personal dignity.

9. A konakh must be modest in life, in everyday life, and in public affairs. The konakh's intelligence, courage, and deeds should be appreciated, first of all, by those around him. But even the subjectivity of this assessment does not give him a reason to praise himself.

10. Konakh is always responsible for his words and actions. He always fulfills his word to other people and never, even at the cost of his own life, breaks the oath given to him.

11. The main wealth of a konakh is his honor and personal dignity. All other blessings of this world can be found again, once lost, but lost honor and desecration are regained only through a dignified death.

12. Accumulation of wealth is not contraindicated for a konakh. The wealth of a konakh accumulated in a righteous way can serve not only his interests, but also the interests of his people and the Fatherland. Greed and stinginess can make you useless best qualities any person, just like wastefulness - to ruin the richest person. Generosity increases not only the glory of the konakh, but also his well-being.

13. A konakh should not infringe on the personal dignity and honor of other people, as well as on other people’s property. At the same time, he must be lenient towards the weaknesses and mistakes of other people, but demanding of himself.

14. The konakh is obliged to carefully preserve the best traditions their surname, remember their ancestors, respect their past and the history of their people.

15. The konakh must constantly sharpen his mind, comprehend the wisdom and experience of the wisest, study the sciences that provide the key to understanding the world, since only through knowledge can one come to true faith and comprehension of justice.

16. True faith and justice are the highest spiritual goal of the konakh. In religious affairs, the konakh is guided by the tenet of Islam: “There is no coercion in religion.” He is tolerant of representatives of other religions and does not impose his views or way of life on them by force or coercion.

17. A konakh must be modest in religious matters. He never emphasizes his religiosity, does not replace true faith external form.

18. Justice is the only measure in the relationship of a konakh to the surrounding world and people. He must be fair to other people as well as to himself.

19. Gratitude is also a trait noble man. The konakh must repay the good done to him many times over. He himself does not expect gratitude for the good he has done.

20. When communicating with people, the konakh must be extremely polite, restrained and modest, regardless of their social status or age.

21. Konakh treats a woman with respect and respect. He will never, under any circumstances, allow her to be insulted and humiliated, either to himself or to others. The honor and dignity of a woman are sacred to the konakh.

22. A konakh must be able not only to defend his rightness in word and deed, but also to listen to the opposite side and agree with her opinion if she is right. Giving in to a weaker opponent in a quarrel or dispute is not cowardice, but a manifestation of nobility.

23. The konakh must be merciful to the weak and infirm. He must treat with compassion not only people, but also animals that have no reason and cannot protect themselves from human cruelty.

24. Konakh treats all living things with compassion, will never cut down a tree unless necessary, and will not harm any living creature.

25. The konakh must courageously endure all the hardships of life that befall him, including physical suffering.

26. A konakh must behave with dignity both in joy and in sorrow. In any situation, he must show restraint and calm.

27. The life of a konakh should be a model of high morality, wisdom and courage for the younger generation. Passing on your life and military experience to younger people is the moral duty of the konakh.

29. In his family, a konakh must be as fair as in society. Both in punishment and in reward he must be equal and restrained. He should not stoop to insulting or physically punishing family members. If a woman has committed an act for which she can be hit, then she needs to be given a divorce.

30. In friendship, a konakh must be faithful and devoted. While protecting his friend, the konakh should not spare his life. Konakh is known in friendship and in enmity.

31. Konakh shows the same nobility towards the enemy as towards other people.

32. A konakh should not use weapons against an unarmed enemy. He is obliged to provide all possible assistance to a seriously wounded enemy, just as he would do for any person.

33. A konakh should, if possible, avoid a fight with a weaker opponent, since any outcome of such a fight will not add glory to him, but may ruin his name. If a duel is inevitable, then he must give the enemy the opportunity to choose a weapon and be lenient with him.

34. A konakh should not shy away from a fight with a strong opponent. But he must always prefer peace to war, if this is possible without harming the interests of the people, their honor and personal dignity.

35. The law of hospitality is sacred for the konakh. A konakh who fails to protect his guest is doomed to shame and contempt. Therefore, the life and freedom of a guest is more valuable to him than his own life, but he is not responsible for a guest who commits a crime.

36. When visiting foreign countries and peoples, the konakh must respect their laws and traditions, since in this case he represents not only himself, but also his people.

37. Throughout his life, a konakh must engage in improving his spirit and body in order to serve his people with maximum benefit.

38. The konakh must regularly engage in exercises that strengthen his body, exercise with various types weapons in order to adequately defend the Fatherland and one’s honor if necessary.

39. Konakh treats his weapon with respect, honors it, does not use it unless necessary, and never uses it for profit or an unjust cause.

40. The death of a konakh should be as worthy as his life.

It is clear that such a code is something like the “12 Commandments of Christ.” Among Christians, too, not everyone and not always do them. However, observing Muslims and Chechens in particular, one gets the feeling that they are much more scrupulous about religion and observing their rules and customs. Religion is much more important and significant for them.

However, which of the rules of the above CODE can be found in communicating with Chechens in everyday life and in your city?

sources

The structure of any society requires regulation by certain social norms. Almost all of them are ambiguous and unique in time and space. This idea is considered in his statement by one of the founders of Marxism - the idea of ​​\u200b\u200bthe diversity of social prescriptions and attitudes. In particular, F. Engels points out that the differentiation of social layers in society presupposes the formation of a set of values, priorities and guidelines characteristic of each such layer.

This statement seems interesting and unique in the context of a kind of “blurring” social structure modern information society and its transformation social norms.

It is difficult to argue with the position of F. Engels. Social norms are a set of standards and rules for everyday behavior of an individual approved by society. Social norms are divided into legal, moral, religious, fashion, etiquette and a number of others. Moreover, for various countries and regions, for each period, depending on the historical and cultural situation, specific prescriptions and stereotypes of behavioral activity of a person or group of people arose.

Compliance with these standards was reinforced public opinion laws and incentives, and violation often entailed the application of negative sanctions.

Rules of conduct established for a specific social group often placed its representative in difficult situation and were left with no choice. So, in the middle of the 12th century. English king Henry II went on a campaign to Toulouse to capture it. Wanting to protect his relative's city, King Louis VII of France stationed himself there for defense with a much smaller force. Henry, approaching the city, learned that the French ruler was stationed there, to whom he had once sworn an oath of vassal allegiance (homage) and an obligation to protect him; to attack the city where Louis was located meant betraying the norms chivalric code and be known as dishonest person. Therefore, Henry, undermining his authority as a warrior and commander, abandoned the assault on Toulouse, remaining faithful to the homage of his overlord.

The formation of social norms usually occurred under the influence of pressing needs or specific social conditions. For example, in the USSR in the first decades new forms were established speech etiquette: old regime addresses were considered a relic. So, in the work of M.I. Bulgakov " dog's heart“The representative of the “old intelligentsia” made an old-fashioned address as “gentlemen” and was immediately corrected by a young man who declared that it was inadmissible to address his interlocutor in such a way in other, Soviet realities.

To summarize, we can point out that the existence social differentiation in society will always presuppose its isolation by certain special rules. One of the inevitable components in these norms and attitudes, then, must be their fairness, dignity and respect, instilled in the members of this social group in relation to other social strata.

Effective preparation for the Unified State Exam (all subjects) - start preparing

Updated: 2018-11-25

Attention!
If you notice an error or typo, highlight the text and click Ctrl+Enter.
By doing so, you will provide invaluable benefit to the project and other readers.

Thank you for your attention.