Business ethics lectures. points from the code of chivalry

Today in modern Russian society – society XXI V. - there is an acute question about “correct behavior”, about how young man build your relationships with other people, with friends, with comrades and work colleagues, how to behave in the world of private entrepreneurship.

A code of conduct is needed, first of all, for a young person. We call it " code of honor", which includes the following norms: 1) respect for elders. This is the most ancient rule, and it, of course, should be inherent in the modern young man; 2) " Golden Rule morality" - "do unto others as you would have them do unto you." This rule also applies to the most ancient; We find it in Confucianism, in the Bible, and in ancient authors; 3) respect national dignity another. This rule appears in Russian multi-ethnic society, where there are more than a hundred nations and nationalities, as the most important. It means an absolute ban on disrespectful tone, condescending attitude towards “outsiders”, national minorities, etc.; 4) respect for the religious feelings of another. There should not be the slightest disrespect for different religious denominations; 5) self-esteem; 6) respect for the dignity of another; 7) tolerance (tolerance) for the opinion of another, respect for the other’s right to dissent; 8) conscientiousness; 9) knowledge and compliance with the law; 10) knowledge and compliance etiquette standards; 11) hard work and frugality; 12) patriotism; 13) reverent attitude towards nature; 14) caring for our little brothers; 15) mercy.

Aristotle wrote more than two thousand years ago in the Nicomachean Ethics: “The truth about a respectable person is that he does a lot for the sake of friends and the fatherland and even dies for them, if necessary: ​​he will squander property and honors and generally benefits for which others hold on, leaving behind only moral beauty; he would rather experience intense pleasure for short term, and not weak for a long time, and live a wonderful year<предпочтительнее для него>than many years - as necessary, and one beautiful and great deed he will prefer many, but insignificant. This is probably what happens to those who die for others; in this case they choose what is greatness for themselves<и>beauty. And they will probably waste<свое достояние>on what their friends will get more from; then friends will get money, and they themselves will get moral beauty, so that greater good is given to themselves. Just like that<обстоят дела>with honors and positions of superiors, for all this will be left to a friend, because<отдавать другу>- this is wonderful and commendable. Naturally, the one who prefers moral beauty to everything is considered respectable” (Aristotle. Works in 4 volumes, vol. 4. - M., 1984, - pp. 258-259).

TOPIC 4.4 CONSCIENCE AND DUTY – THE FUNDAMENTAL MECHANISM OF MORALITY

THE CONCEPT OF DEBT

The moral and, more broadly, human justification of duty stems from the golden rule of behavior. For example, people, society gave life to a person, fed, clothed, put on shoes, raised, educated, i.e. they treated this man well, as he would have liked. Accordingly he must deal with them, in a particular case - must repay them in kind, i.e. by his behavior he should not worsen life, moreover, as far as possible, he should take care of its improvement.

The fulfillment of a duty by specific people is of the same importance for the health of society as the satisfaction of a need is for the health of an individual.

In his youth, a person accumulates debt because he still only takes from others, but still gives practically nothing to them. IN mature age a person both repays a debt and lends money.

Thus, the positive form of duty is a truncated expression of the positive formulation of the golden rule of morality (“do unto others as you would have them do unto you”), negative form duty is a truncated expression of the negative formulation of the golden rule (“don’t do to others what you don’t want them to do to you”).

The understanding of debt is divided into particular types depending on who we mean by “others”:

1. Duty to those who are nearby (parents, children, spouses, relatives, friends, comrades, colleagues, acquaintances)

2. Debt to strangers (neighbors, on the street, in in public places, Outdoors)

3. Debt arising from academic or academic duties professional activity(educational, service, military, etc.)

4. Debt to one or another community: collective, clan, tribe, people, homeland, country of residence, civilization, race

5. Duty to humanity

6. Duty to living nature, life as such

Any debt is positioned not only in space (in front of those close and distant), but also in time (in front of the past and future). If, for example, you take on a debt to your parents, then we're talking about not only about the duty to living parents, but also to the dead (to preserve their memory, take care of burial places, etc.). If we take the duty to children, then we are talking not only about born children, but also about unborn ones. A growing person must realize that his sacred duty on Earth is to leave behind offspring. Therefore, he must monitor his health, strengthen it and not get into situations that threaten illness and infertility. A young girl must prepare herself for the role of a mother in all respects (both in the sense of strengthening her health, and in the sense of acquiring the appropriate knowledge and skills, and in the sense of being careful in making acquaintances and contacts). The same applies, by and large, to young boys.

It is also clear that all these types of debt should not contradict each other and, if possible, be combined and harmonized. For example, parental duty (to children) should not conflict with duty to other people, to humanity, finally. And, conversely, duty to humanity should not exclude duty to individuals and communities of people.

When such a conflict of obligations does arise, it is always a drama.

Japanese On the contrary, they are extremely reserved, ceremonious, and disciplined. To look them in the eye means to show bad manners; their handshakes replace bows. The main thing for them is “not to lose face”; a smile and “yes” do not mean agreement. You should be extremely polite, careful, modest, punctual, avoid jokes, and maintain subordination.

Chinese focus on appearance, image, status of the interlocutor; They tend to make decisions at home after consultation with the center, they like to catch mistakes and require guarantees of agreements. It's always a game.

Arabs strictly adhere to Islam; pork and alcohol cannot be offered; They are trusting, but prefer bargaining; they are accustomed to lavish praise.

Russians in the eyes of foreigners, they prefer common goals to the means of achieving them; the concept is important to them. The range of communication styles, in this case, can be from official to friendly. They cannot be put under pressure, their pride cannot be humiliated, and they hold less to the financial side of the transaction; they just need to please them: sharing photos, praising the elderly, the country’s achievements. Historically, group conformity and collective responsibility were safe for them; they are resistant to change and are ready to outlast anyone. They love to talk, but have good self-control. They did not have democracy, and do not expect righteousness and openness from them. But they can be captivated by sincerity and participation.

Russian national etiquette and the ethical code of a modern young man are historically interdependent. Since the times of paganism, the principles of conciliarity, mutual assistance, love of freedom, kindness, honesty, and resistance to adversity have prevailed in the Russian community. The construction of a state with the aim of uniting tribes and protecting them from conquerors introduced into this ethic the strength of courage, readiness for heroism, and loyalty to the fatherland. Russian Orthodoxy, different from Byzantine, added such ideals as passion-suffering, faithfulness to the word, modesty and kindness, conscientiousness and selflessness, hard work and mercy.

Peter's breakthrough to Western civilization brought into Russian society such traits as love for education, science, art, manners, politeness and amusing balls, construction and architecture. The foundations of Russian morality and civic consciousness were laid. From Vladimir Monomakh’s “Instructions to Children” (tame anger, obey your elders), through Ivan the Terrible’s “Domostroy” (do not lie, do not indulge in carousing, recognize the primacy of the family and the owner), to Peter’s “Youth of the Honest Mirror” (the first code of honor of the young guard) , and further to Catherine’s “Tables of Ranks”, nobility of the nobility, female enlightenment, aristocracy of spirit and being, to our golden age of the greatness of Russian culture, and then to the free-thinking of commoners, merchant and industrial patronage, the unique sacrifice and fortitude of the Russian intelligentsia, despite the most severe censorship and repression of the two-faced socialist system - this whole way of the cross of Russian ethics and morality is an unprecedented feat of formation, destruction and persistent revival of modern moral foundations.

We can say with confidence that the standards and regulations of today's rules of doing business in Russia are based on democratic and humanistic traditions. This is equality, respect for human dignity and the law, expediency and etiquette culture, creating a positive aura. Here are the rules of a universal nature: sensitivity, tact, a sense of proportion, appeals to elders, women, colleagues; and rules of acquaintance, behavior in public places, during negotiations; here are such internationally recognized acts as George Washington's 54 Rules, demonstrating modern decorum of manners in a business environment, as well as Amy Winderbalt's 23 Rules of Universal Etiquette.

Code of honor for a modern young man in Russia forms the requirements that society places on individuals as mandatory.

This code historically goes back to the Laws of Moses, the Ten Commandments written on tablets and given to us by the Almighty for all times. And in Egyptian Book of the Dead“We also find a code of justification: “I did not commit adultery, I did not curse, I did not harm people.” Christ also expelled the merchants from the Temple, angrily contrasting cynical profit, worship of the golden calf, enrichment at any cost with the principles of selflessness, love and mercy. In the Age of Enlightenment, Morelli, and after him Rousseau, compiled a code of honor in the spirit of the “true laws of nature,” where man is pure before the world and only private property, as the end in itself of society, introduces evil into nature. The distortion of the moral code was “ Moral code builder of communism" as an example of authoritarian technocracy and a utopian idea.

The modern code of honor is based on two categories: the cardinal and theological virtues. The first include the rational-classical Platonic ideals of wisdom, moderation, courage, justice,

i.e. Old Testament values. The second, theological and Christian values ​​include faith, hope for salvation and love for the Creator, i.e. New Testament ethics. Although already in the Middle Ages, theological values ​​were widely interpreted as intellectual (wisdom, science, art) and moral (justice, moderation, fortitude). Our contemporary, the philosopher Vladimir Solovyov, interprets virtue even more broadly: it is shame, pity and benevolence. Wisdom is virtuous if directed towards worthy causes; clever everyday prudence at someone else's expense is shameful. Courage is virtuous only if it elevates the spirit above the instinct of self-preservation, and justice if it is based on a feeling of pity. Faith is not virtuous if it is directed towards something unworthy; and hope, like love, is manifested only through mercy. Solovyov’s conclusion: virtues in themselves are not morally worthy, but become so only in accordance with the primary foundations of morality.

In modern Western society, the virtue system is known as the Franklinian virtues. The author of the Declaration of Independence and the US Constitution, Benjamin Franklin defined the criterion of virtue

“self-made-men”, i.e. a person obligated to himself. These are hard work, frugality and financial obligations. Worth is judged by giving credit.

Franklin's code also includes abstinence in eating and drinking, sincerity, laconicism, honesty, determination, justice, accuracy, chastity, modesty, calmness and restraint. The ideal of Americanism.

In reality, there are only three positions for the individual: egoism (prioritizing oneself at the expense of others), altruism (acting for the benefit of everyone), and egocentrism (the self-worth of the individual, using others only as a means). The interpretation of egoism is twofold. As an ethical principle, it is immoral, because it infringes on the interests of others. (Although there is a paradox: “An egoist is someone who thinks more about himself than about me.”) However, reasonable egoism in a market economy is mutually beneficial, because it allows you to recognize other people's interests without losing your own with the help of alternatives. Restrictions on selfishness in the economy should be of a legal nature: wages, vacations, etc.

In modern Russian society, there is an acute question about the “correct behavior” of young people in the field of entrepreneurship. A “New Code of Honor” is needed. It may include the following standards:

Respect for elders as an ancient universal tradition

Golden Rule: Do as you would like to be treated

Respect the national dignity of others, do not humiliate “outsiders”

Respect the rituals of other religious faiths, their sense of faith

Have self-esteem and recognize it in others

Tolerance for the opinions of dissenters, hard work and frugality

Mercy and care for nature, for our little brothers

Patriotism as devotion to the fatherland

Compliance with legal and ethical standards

Conscientiousness and honesty.

Aristotle said: “The truth about a respectable person is also that he does a lot for the sake of friends and the fatherland and even dies for them, if necessary, squandering the benefits and honors that others cling to, and leaving behind only moral beauty.”

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.

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. found in the Egyptian Book of the Dead, where it 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 social value of certain professions (doctor, lawyer, teacher, journalist, scientist, banker, merchant, politician). They aim to increase the social responsibility of these professional groups.

Some are introverted social groups those occupying 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.

1. Konakh is 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 own life, does not violate 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.

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