Determining a person's life purpose. The concept of “labor”, the characteristic properties of labor and its types The concept of “ergatic functions” and their classification

Much has already been written about an important condition for becoming a happy person: choosing your path according to your destiny. But what is the main purpose of man? How to determine your place in life? What to concentrate on to achieve harmony? How to choose a type of activity according to your purpose in life and essence?

Why does a person need to know his purpose in life?

The Vedas, for example, one of the oldest sacred scriptures (Hinduism), conditionally divide people into 4 categories according to their purpose in life, comparing society with the human body, and personality types with its parts.

Are the kidneys capable of performing the function of the brain?.. Does the body need many heads and more than one hand?.. We create disharmony by choosing a fashionable, prestigious profession in areas that are not originally our purpose in life. But everyone is assigned from birth “a job to their liking,” in which there is every chance of reaching the “right heights”! The main thing is to understand that a good carpenter is better than a bad director, and a popular boxer will not necessarily enjoy the same approval of people in a leadership position... By listening to your Soul, following your purpose in life, you will achieve much greater happiness and success than going against the grain!

⇒ HEAD: scientists, thinkers, analysts, sages, philosophers, writers, cultural figures, teachers (including spiritual ones). In life, the purpose of this type of people is to educate people, give them knowledge and understanding, determine priority goals, guide them towards them and set overall development. It is this type of people who are destined to manage development and control the progress of global affairs.

The main characteristic of people with the purpose of giving knowledge is a tendency to constant learning, the desire to analyze and search for truth - the task is to understand the meaning. They need space to search for truth and preserve their individuality.

Since childhood, they have been distinguished by their curiosity and desire to understand the essence, they love to read and learn something new, and they know how to listen carefully. Most parents have something to learn from such a child. At any age, they experience almost physical discomfort if they don’t understand something. They are often interested in spiritual teachings and engage in self-development. It is important to instill honesty and the desire to defend the truth from childhood.

They can become unhappy if they stop being honest and stop learning, and in the future they can become grumbling if they are not able to fulfill their purpose in life - to transmit knowledge. An internal rejection of the ideas they are supposed to teach will also add to the disharmony.

Such people can cause significant harm to society if under the wrong leadership. For people with a mission to seek the truth and teach, their Karma is spoiled by deviation from honesty and integrity.

⇒ HANDS: managers, leaders, administrators, founders of charitable foundations, human rights activists, military leaders, police officers. The purpose of a person of this type is determined not by the desire for conquests and victories, but by the desire to serve people and the Motherland. Therefore, this category can include people of various professions who are based on the desire, first of all, to benefit society, protect the weak, help others, and not on profitability. The purpose of a person of this type is to organize and promote what the Brahmans planned, to unite around a single goal. Business in this case is no exception if the main thing for a person is the implementation of his idea, and not the financial side.

The main characteristic of a person with such a destiny is the desire to fight injustice, seek truth, care and show mercy. Strong-willed, strong-willed, responsible, highly moral, they value rules and laws, and out of a sense of duty they are capable of heroic deeds - at their best.

At their worst, they are aggressive, dictators, bullies. They try to subordinate everything to themselves or to certain rules, without thinking about expediency. Lack of nobility and thirst for profit can turn into trouble. Another problem is often “respect for smart people, but not the ability to distinguish the educated from the wise.” A person destined to be a Warrior will be very unhappy if the basis of his actions is the thirst for profit, and not the protection of the weak.

Unfortunately, in our time, such children can often be seen not as fighters for justice and defenders of the weak, but, on the contrary, as bullies. There is no need to worry if your child is like this. Better appeal to his justice and awaken his nobility. This approach will give more than criticism for a child with the destiny of a “manager”. But special attention should be paid to the attachment to money, morality and responsibility of children with such a destiny.

⇒ TORSO: businessmen, traders, business executives, managers. A person with such a purpose always knows where and how to get what he needs, and therefore is indispensable in any project.

The main features of a person with this purpose in life are practicality, economy, an irresistible desire to achieve great wealth through business. A person destined to trade has a flexible mind, the ability to see the prospect and possible benefit in everything. They are great at earning money and investing to earn even more. People with a trader's purpose regard even their own development and training as investing in themselves in order to extract greater profits in the future. Despite their practicality, they are capable of great generosity and charity.

Children with Vaishya destiny love to collect collections from childhood and know how to barter the items they need from other kids. They often try to achieve some results in a certain direction already from school; they can sell something or draw up business plans from an early age. The task of parents is to teach their child generosity and the ability to share benefits with others in order to avoid excessive greed and stinginess.

Frequent negative manifestations of this purpose in life, affecting karma: reluctance to bear responsibility according to agreements to partners and employees, the desire to “snatch a piece” even from close relatives, indifference, excessive dependence on material things.

⇒ LEGS: ideally workers, artisans, peasants, since these are people who tend to make things with their own hands, create something, perform some specific practical physical actions. In fact, there are a large number of people with this purpose among military and office workers. This category is an indispensable pillar of any society, “the legs on which the whole body stands.” The best direction is everything related to physical labor.

For the most part, a person with this purpose is a hardy performer with practical thinking.. This is a man of action, not a giant of thought. But, despite the fact that this category does not tend to strive for big business, engage in self-education (often and simply training) or manage people, a person with the mission of a performer can show enviable ingenuity in his profession. They can become very popular professionals in everything related to practical application according to given parameters (for example: a seamstress, but not a designer; an office manager, but not a sales manager; etc.).

The main emphasis in raising children with a purpose of this kind must be placed on discipline, hard work, and cleanliness. The desire to help around the house and respect for elders should be instilled from an early age. Every parent wants his child to stand confidently on his feet, but with children whose purpose in life is to “tinker,” it would be wrong to insist on an exclusively intelligent and prestigious profession. But it wouldn’t hurt to give an understanding: by learning and improving your skills, you can become a high-class professional, thereby ensuring high level comfort and income.

A person with a “work” purpose in life is negatively affected by laziness and reluctance to acquire a practical skill. The second serious shortcoming of the Shudra is the reluctance to take care of his well-being. Strong, physically resilient for the most part by nature, people with the destiny of a performer tend not only to not maintain personal hygiene, abuse alcohol and overeat, but can also trigger serious diseases. “Doors” by design are not inclined to reason and analyze, and do not think about the background or consequences of their actions, therefore the main part of the karmic responsibility for their actions lies with those who control them (not all, of course!!!).

Details about raising children according to purpose, psychotype and

A person without a purpose or does this not happen?..

There is another category of people - “non-Vedic” - the most extensive at the moment. These are people whose individuality was not revealed in childhood or erased for the sake of fashionable influences in society. It became a habit not to feel my positive breakthroughs of the soul, and over time, the positive qualities of character were completely “killed.” It is very difficult for such people because they do not have their own goal, do not know the meaning in life and do not understand what their life plan is.

Among people who go through life against their destiny, the largest number of losers are. A person's understanding of his purpose opens the door to happiness.

Professional activity is, first of all, work activity. In this regard, it is useful to understand what can prevent a person from realizing himself in work. In particular, what prejudices can become an obstacle to full self-realization in the profession. E.A. Klimov highlighted the following basic “prejudices” about work and the psyche (cm. Klimov, 1998. pp. 21-32):

1. The ideal of “easy work”. For example, such an “ideal” could be the image of a person who does not make any effort in his work (then the question is why he needs abilities, skills), does not strain his memory (why then knowledge and methods of orientation in the world of science), does not worry and not worried about his work (why then are feelings needed), etc. It turns out something terrible, something not at all like a person. It is the ability to experience, to suffer (the famous “pangs of creativity”), to take risks, to mobilize one’s will that distinguishes a person from a machine, from a robot. But all this requires some effort.

2. Naive antientropism, manifested in the desire to put everything in order and turn complex objects and phenomena into simple (and even primitive) schemes. But then there is no room left for creativity: everything is “laid out into sections”, there is “order” in everything, and any initiative, any creativity can destroy this “order”... But any real social and psychological system (as opposed to structure) is in motion , and the parts of this system are in contradictory relationships. And this is what ensures real life with its problems and difficulties. Therefore, the work of a psychologist is not limited to “putting things in order.” A more interesting task of a psychologist is to help a person discover the contradictions of life (including the contradictions of his own soul) and use the energy of these contradictions for self-development.

3. Mental “blindness” is manifested in the inability to “co-experience and co-have fun with another person” (according to A.N. Radishchev). Since the psyche is not directly observable, the psychologist has to create a true image of another person based on external manifestations and statements, and by analyzing various circumstances. And very often, a psychologist relies not only on his “methods” (tests, questionnaires), but also on data from conversations, observations, and even simply on his ability to understand and feel the problems of a given person.

4. The presumption of superiority of the “scientist” over the “practitioner” is manifested in the fact that those who consider themselves “scientists” begin to teach “practitioners”. Although the so-called “practitioners” often have much greater (and even more generalized) experience in solving certain human problems. Therefore, we can only talk about the mutual enrichment of psychological science and psychological practice. Let us note that most of the outstanding psychologists (S. Freud, C. G. Jung, A. Adler, K. Rogers, etc.) are “from practice”...

And even in Soviet Russia, where for a long time some areas of psychological practice were banned (as “unnecessary”), many psychologists, who themselves were forced to become “theorists” and “researchers,” treated practice with great respect and hope. And if you remember the 20s and early 30s, when in the RSFSR such a practical direction as "psychotechnics"(“Soviet psychotechnics”), its successes were immediately appreciated by the world psychological community.

As already noted, the approaches of K. Marx and F. Engels, in fact, formed the basis for the development of activity theories in Russian psychology of the Soviet period. In particular, A.N. Leontiev associated the emergence of human consciousness with the emergence and development of collective labor. He put forward the hypothesis that conscious reflection is a reflection of objective reality in which its “objective stable properties” are highlighted, “regardless of the subject’s attitude towards it,” and the main impetus for the emergence of consciousness was the emergence of a new form of activity - collective labor" (see Leontyev, 1981, and - Gippenreiter, 1988). At the same time collective work (according to A.N. Leontiev) is psychologically characterized by the following :

1. This is divided labor, where each member of the group performs separate labor operations, which in themselves, taken separately, are meaningless.

2. It is with the emergence of collective labor that the idea of ​​an intermediate result of labor appears (at the same time, for an individual, this intermediate result acts as an independent goal); all this allows us to identify a new unit - a separate labor action.

3. In terms of psychological reflection, this activity is accompanied by experiencing the meaning of the action.

4. Finally, speech and language inevitably began to develop to coordinate collective actions...

The very development of man and human labor is associated with the emergence of opportunities for greater choice, with an increase in the degrees of freedom of action and all activity (which was based on the release of the forelimbs even in human predecessors, etc.). All this was accompanied by the development of the ability to choose, and therefore plan one’s activities, which served as the formation of human consciousness and its special labor subjectivity . At the same time, there are still many problems associated with the psychological study of a person as a subject of labor, so it makes sense to try to understand the psychological characteristics, if not of a person in all its complexity and inconsistency, then of the labor process itself.

Based on K. Marx’s ideas about the specificity of human labor, V.D. Shadrikov highlights three interrelated aspects of work activity :

• objective-effective (as a process in which “a person, using means of labor, causes a pre-planned change in the subject of labor”);

  physiological (as “functions of the human body”);

  psychological (as the implementation of a conscious goal, the manifestation of will, attention, intellectual properties of the employee, etc.). It is noted that “in psychological research, the latter aspect undoubtedly plays a leading role” ( Shadrikov, 1982. pp. 23-24).

E.A. Klimov singled out main psychological regulators of work (cm. Klimov, 1988. pp. 19-21):

• image of the object of labor (sensory image; representative image, for example, memory, imagination...);

  the image of the subject of labor (the actual “I-image”; the generalized “I-image” - the presentation of oneself in time, the presentation of oneself as a representative of a profession, a member of society...);

  the image of subject-object and subject-subject relationships (needs, emotions, character, orientation of the individual and her worldview...).

E.A. Klimov also identified more specific psychological signs of labor (see. Klimov, 1988. pp. 61-68):

• conscious anticipation of a socially valuable result (knowledge about the product - the result of labor; awareness of its social significance; affective tone of the corresponding knowledge - attitude towards this knowledge);

  consciousness of the obligation to achieve a given result (understanding of responsibility; experience of responsibility);

  conscious allocation and possession of external and internal means of activity (knowledge of means of activity; practical possession of means of activity; experiences associated with the use of means of activity);

  conscious orientation in interpersonal industrial relations (understanding and knowledge of relationship options; experiencing relationships).

For example, even if a person, outside the scope of his immediate duties (on vacation, on vacation, etc.) performs some useful action that corresponds to all the characteristics highlighted above, then this person works. And vice versa, if a person at his job does not realize the purpose of his work, or is not aware of the responsibility (even receiving an official high salary for this), then there is no need to talk about work in a full psychological understanding. In fact, the main thing in the psychological understanding of work is what happens at the level of consciousness (in each of the signs identified by E.A. Klimov, the words “consciousness” and “conscious” are in the main positions). But “labor efficiency” itself is more of a concern for the workers themselves and their managers.

E.A. Klimov also identified the main "ergatic functions", which are the basis for various types of labor and professional activities (see. Klimov, 1988. pp. 29-39). Let us remember that under ergatic system is understood as the interaction of the subject and object of labor, and in a more expanded form it is the system “man - machine - environment - society - culture - nature”. Herself ergatic function defined as "any reduction in the uncertainty of the connection of elements within the ergatic system and its connections with external circumstances, considered from the point of view of the purposes for which this system was created, i.e. - this is any labor function(function of the ergatic system). For example, an employee cannot find the right tool (the right document) - he has no order (the conditions do not correspond to the work). Therefore, it is necessary to restore order, i.e. bring the goals of labor, means and conditions into conformity.

The following can be distinguished main groups of ergatic functions (see Fig. 3.2):

• spiritual production (building ideologies, education, art, science);

  production of orderliness of social processes (lawmaking, mass media - media, planning - economics, management of large socio-economic and political systems);

  production of useful actions of service and self-service (life support of subjects of labor, organization of work activities, medical care, repair service, improvement of ergatic systems);

  material production (operational-gnostic - information processing, decision-making; operational-practical - organization of the workplace, organization of the social environment; operational self-organization of the subject of labor - transportation, management of means of labor, influence on objects of labor).

Isolation and consideration of the concept " labor postand its structure" is important for clarifying the production "meaning" of this professional activity (see Klimov, 1988. pp. 39-45).

For example, a postman’s workplace is determined not by his specific place (table and chair) in a specific room, but by a whole system of various conditions that ensure the fulfillment of his main duties (and not just “sitting” on a specific chair and, in fact, simulating work). This understanding of the “work position” may help many workers, especially those in creative professions, to more easily respond to unfair reproaches from their superiors that they are “not visible in the workplace”...

To organize the work of an occupational psychologist, it is important to highlight the main principle of his activity , which is reflected in "The golden rule of work psychology" (cm. Klimov, 1988. pp. 56-58).

The “golden rule” is a rule for organizing the intercorrespondence of system elements: “person - object of labor - means of labor - environment” (if, for example, new requirements are introduced for a human worker, then this must be compensated for in other elements ergatic system). Various “outcomes” when implementing the “golden rule of work psychology” are reflected in a special table (see table).

E.A. Klimov highlighted the following meanings of using the concept "profession" (cm. Klimov, 1988. P. 107):

• area of ​​application of human forces (as a subject of labor);

  community of professional people;

  a person’s preparedness to perform a certain job;

  activity, the very process of implementing labor functions.

Later E.A. Klimov highlights more specific aspects of the concept of "profession" (cm. Klimov, 1996. pp. 145-205):

1. A profession as a community of people dealing with similar problems and leading approximately the same lifestyle (it is known that a profession still leaves its “imprint” on a person’s entire life). Of course, the standard of living (while the lifestyle itself is common) may differ among professionals with varying degrees of success (some have learned to “earn good money” for their work, while others do not even strive for this, discovering other “joys” in their profession ), but the basic value system of representatives of this profession is approximately the same, which allows them to talk about one of their colleagues as a more or less accomplished specialist (even regardless of the “income” received).

2. Profession as an area of ​​application of forces is associated with the identification (and clarification) of the very object and subject of the professional activity of a psychologist. The question is also addressed here in which areas of life a person can realize himself as a professional. In relation to some areas, for example, to psychology, one can notice that the entire history of psychology (and philosophy) is an ongoing attempt to understand what the “psyche” is, and how, with the help of what “method” it is best to study and develop it.

3. Profession as an activity and area of ​​personality manifestation. People often forget that professional activity not only allows one to “produce” some goods or services, but, first of all, it allows a person to realize his creative potential and creates conditions for the development of this potential (remember that K. Marx also said, that the main result of labor is not the goods produced, but “the person himself in his social relations”).

4. Profession as a historically developing system. Interestingly, the word “profession” itself goes back to the Latin profiteri - “to speak publicly.” “Thus, in the phenomenon of the profession, events that are the subject of both general and social psychology are originally hidden,” notes E.A. Klimov(Ibid. pp. 177-178). Naturally, the profession itself changes depending on changes in the cultural and historical context and, unfortunately, situations are possible when the original meaning of the profession can be significantly distorted. In particular, psychology, which is essentially focused on the development of a person’s unique personality, can be used in certain historical periods (“dark eras”) to openly manipulate public consciousness and create in the minds of individual people the illusion of solving their problems (especially when these psychological problems are deliberately not associated with social problems).

5. Profession as a reality, creatively formed by the subject of labor himself (for example, the psychologist himself). This means that even the cultural and historical situation (era) is not completely dominant, since much depends on specific specialists. It is they who must determine the place of their profession (and their personal “mission”) in the social system, and not just carry out work “according to instructions.” It is thanks to specific specialists that this science and this practical area are developing. Probably, the true greatness of this or that professional is determined by the extent to which he was able to promote the development of his science not so much “thanks to” the prevailing circumstances (and socio-economic conditions), but “in spite of” these circumstances. And the ideal option for creative self-realization in the profession is a situation where an employee can use even unfavorable circumstances for good (there is no contradiction here, since it is often overcoming difficulties that allows you to do something truly significant).

The following can be distinguished main characteristics of the profession :

• this is a limited type of work activity (due to the historical division of labor);

  This is a socially beneficial activity. Although there is no clear criterion of “usefulness,” intuitively even ordinary people understand perfectly well which employee is more useful and which is less useful. True, uncertainty of social utility different types labor still gives rise to strong speculation on this matter. For example, with the help of sophisticated demagoguery, it is substantiated that the work of a speculator is much more important than the work of an honest worker, and accordingly, it is justified that he should receive much more (tens of times - an example of the modern Russian Federation). Probably, One of the promising areas of professionography should be not only the traditional analysis of the operational and technological content of work (technologists in production do this well), but also the justification for a more fair assessment of different professionals from the standpoint of psychological and cultural analysis(see more about this in topic 4);

  this is an activity that requires special training (note that this is precisely the modern understanding of the profession, although K. Marx said that “with developed industry, the worker will be forced to constantly update his profession”). Currently in Germany, some companies do not assign qualification(“key qualification” - according to D. Martens), if the employee does not demonstrate “the ability to adapt to dynamic production and to an easy transition from one type of work to another”) (see Zeer, 1997);

  this is an activity performed for a certain reward (moral and material), which gives a person the opportunity not only to satisfy his basic needs, but is also a condition for his comprehensive development (nowadays, such reward is mainly money);

  this is an activity that gives a person a certain social and public status (what a person does, a person’s business, his work is his main “calling card”);

  Finally, we can recall the definition of profession given back in 1913 by S.M. Bogoslovsky: “A profession is an activity, and the activity is one through which a given person participates in the life of society and which serves as his main source of material means of subsistence,” but on the condition that this activity “... is recognized as a profession by the personal self-awareness of a given person” ( quoted from: Klimov, Noskova, 1992. P. 161). The last circumstance allows us to understand the most important psychological characteristic of a profession - the attitude of a particular employee to this work as his “profession”. Note that this understanding of the profession was proposed by S.M. Theologian long before E. Fromm, who later talked about “alienated character,” when a person does not perceive his work as personally significant.

All this allows us to analyze professional activity in a completely new way from a strictly psychological perspective. For example, even if an employee works well and his bosses are quite happy with him, psychologically he may have serious problems when he hates what he does, etc.

It is noteworthy that Americans have different concepts of “labor”, “labor occupations” (occupation), associated with different levels of work performance, and actually concept "profession"(profession), which is associated with relatively high levels of performance of this work (see. Klimov, 1995. P. 46).

Speciality specified in the profession. Accordingly, a profession is a group of related specialties (for example, profession - doctor, specialty - therapist; profession - teacher, specialty - physical education teacher).

Qualification- this is the level of professional skill. Traditionally, there are: 1) formal qualifications, expressed in officially fixed ranks, classes, titles, categories and 2) real qualifications, i.e. the level of skill that a given person can actually demonstrate. Often, the discrepancy between the real and formal qualifications of a particular employee lies at the root of many industrial conflicts. For example, an inexperienced worker (with low real qualifications) is placed “through pull” in a highly paid job and this, naturally, causes either envy on the part of other workers (if they, not having high qualifications, themselves would like to be in his place), or this causes their justified indignation (if, of course, they still have a sense of self-esteem).

Interestingly, A.K. Markova identifies a similar concept - "professional competence" , understood as “a person’s individual readiness to perform a given job at a high level” ( Markova, 1996. P. 31).

Job title is a more vague and confusing concept, so it is more difficult to define this concept. For example, sometimes a position is understood as a type of managerial work (the phrase: “they put me in a position” is often translated as “they made me a boss”). Sometimes the position coincides with the understanding of qualifications (senior, junior employee). A more common understanding of a position is any fixed job and profession (often in questionnaires you can even see the column: “place of work and position”).

Based on the above, there is a simple answer to the difficult question for many psychology students, “What is a “head of psychological service,” profession or position?” “This is both a profession (as a special, limited type of work) and a position (and the manager has his own job description).” To this we can add that this is, at the same time, a specialty (since we are talking about a manager in the field of psychological services), and a job position, and a qualification(see Fig. 3.3)…

Erasmus of Rotterdam

Francois Vignon

Martin Luther

John Calvin

The same understanding of work as a person’s destiny is characteristic of Christian ethics

St Basil's Church

Was built in memory...

Victory over the Poles

Accession of the Romanov dynasty

Capture of Kazan

Liberation from the Mongol-Tatar yoke

St. Basil's Cathedral

Archangel Cathedral of the Moscow Kremlin

Cathedral of the Intercession of the Blessed Virgin Mary, which is on the moat

Assumption Cathedral of the Moscow Kremlin

28.The cathedral was erected:

Architects Barma and Postnik

29.From the aphorisms of the famous Italian humanist: “What could be more beautiful in the world, what could be more worthy of a person? He who is capable of serving men and fails to do so, rejects the highest duty of man, and must therefore be denied the name and nature of man."

Secular culture

New ideal of beauty

New personality type

Secular ethics

Humanism turned to man. His movement marked the beginning of the formation of the Renaissance

Anthropologism

Cosmism

Theocentrism

Anthropocentrism

The representative of early humanism, who posed the central problem of the Renaissance, the author of the above lines is

Francesco Petrarca

TEST 2

1.The ______________ approach allows you to make a diachronic “slice” of the cultural object or process being studied and trace its development

Axiological

Structural-functional

Genetic

Semiotic

The direction that put forward the

The explanatory task of studying culture

Comparative study of cultural forms

Observing cultural phenomena

Descriptive approach to the study of culture

Cultural scientists are traditionally involved in solving applied problems

State Institutions

Academic institutions

International organizations

Cultural institutions

4. _____ norms are based on a certain role model

Artificial

Artistic

Reference

National

5. An object that acts as a carrier of information about other objects and is used for its acquisition, storage, processing and transmission is called:

6. Attention to the processes of social inheritance and tradition is emphasized by____definitions of culture

Historical

Regulatory

Psychological

Descriptive

Culutrogenesis includes the process

Dismantling cultural systems

Stagnation of cultural activity

Conservation of traditional cultural systems

Genesis of cultural forms

8. One of the functions of social cultural institutions is...

Political regulation

Ideological control

Regulation of public behavior

The ancient type of culture is defined as.

Rational

Geocentric

Anthropocosmogonic

Theocentric

10. In Russian culture, a cult has historically developed...

Democracy

States

Europeanism

11.The holistic perception of the world as a property of the consciousness of primitive man is called...

Archaism

Fetishism

Syncretism

Polytheism

The central place in the religious ideas of ancient China was occupied by the image

13. Medieval urban culture is characterized by the development...

Theater culture

Agonal culture

Carnival culture

Judicial rhetoric

14. Central place among the genres of ancient Russian literature takes...

Chronicle

Panegyric

15. Cultural science, which emerged as a branch of knowledge from philosophy, consists of __________ and _________ levels

Theoretical

Empirical

Regulatory

Specialized

According to Spengler

European culture is superior to other cultures

The history of culture is the process of its progressive development

There are many cultures that have their own form and their own idea

No one culture can take precedence

16. In Z. Freud’s concept, culture appears as...

Sign-symbolic system

Repressive mechanism

A wall that separates a person from reality

A system of norms and prohibitions that suppress natural inclinations

17. The process of self-renewal of culture is carried out thanks to...

The emergence of new phenomena

Transformations of existing forms

Theoretical modeling

Accumulation of historical experience

18.The Western way of life is characterized by...

Entering into the inner spiritual life

Active influence on the outside world

Self-isolation from the outside world

Accelerated pace of life

19. The culture of the Ancient World is characterized by the appearance...

Scripts

First cities

Arts

Estates

20. Match:

1.About the nature of things

2.About agriculture

3.Notes on the Gallic War

1. Lucretius Car

2. Gaius Julius Caesar

3. Cato the Elder

4. Titus Livius

21Any era of prosperity ends with a crisis and a search for the main thing that can return meaning to the existence of society. The first such great crisis was the Axial Age, a time of destruction of isolated cultures and the creation of empires. At first, empires roughly mixed tribes, destroying tribal solidarity without creating a new one, but gradually, in response to the challenge of spiritual emptiness, light was born - world religions. The way out of the crisis of the “Axial Age” was religions, which gave many peoples one main book. The main book is the Bible, Koran, Bhagavad Gita (G.S. Pomerantz)

Question: "Axial Age" marks

The beginning of great geographical discoveries

The emergence of the first civilizations

The Rise of World Empires

The emergence of modern man

A. Zhalevich

A person’s life purpose and professionalism

It’s a disaster if a shoemaker starts baking pies, and a cake maker starts making boots... I. Krylov

The activity of a person who has found his purpose ceases to be work or a burden for him. Work turns into a mission, service, it is accompanied by pleasure that comes from within, from the depths of the human essence. A person is ready to do this business not only for days, but also for nights. And if we add here the growth of a person’s creativity, the development of his abilities, calmness and constancy in following a certain path, we will get a wonderful formula for the growth of professionalism. Moreover, such professionalism, a person acting within the framework of his life purpose, is usually spoken of as a master from God, as a gifted person and even a genius. Goethe wrote: “A man who recognizes his destiny becomes a genius.”

And this gift can manifest itself, for example, in managing people, or in the ability to effectively establish communications, or in the ability to conduct complex negotiations and resolve conflicts, or to delve into the deep essence of problems, or in the skill of sales and trade, or in the manufacture of things and objects , delighting all people. Or in combinations of thousands and thousands of talents and professions, various unsurpassed abilities and human inclinations useful to society. They usually say about such people: golden hands, golden head, golden character, talent. And most importantly, this talent is often innate. From birth, a person has an inclination and ability to perform certain work.

However, people are not attentive to these subtle, often weakly expressed manifestations of the potentialities of their soul. Both the people themselves and their environment (first parents at home, teachers in kindergarten, then teachers at school, bosses at work), instead of helping people discover and develop their inner potential, most often impose their own views and beliefs from the outside. , what this person should do in life, what he should do at work. The strong external attitude of an “authoritative” charismatic but not wise person suppresses the gentle innermost impulse from the depths of the soul, which tells a person his path, his life purpose. Such suppression can occur “thanks to” public opinion, through the media, mass culture. So a person, instead of listening to himself and becoming, for example, a teacher of his favorite subject, listens to the crowd and becomes an entrepreneur or businessman. And a born businessman, but a very obedient son and grandson, chooses a more “stable” salary. And the fact that both of them could make an astronomical career, achieve incredible results in their fields, prove useful not only to their environment, but also to the whole society, if they listened to their soul - this is very often forgotten by “experienced” advisers .

And if we further develop, improve the potential abilities given to a person from birth, constructively direct his inclinations and aspirations, then sooner or later we will see not only a happy personality and a harmonious individuality, but also a highly professional in his field, a person on his own path , or, as they say, a man is in his place!

Human life purpose and physical health

Work is necessary for health.

Hippocrates

Any modern doctor will confirm that joy, inner peace, peace of mind, emotional satisfaction, positive mental attitude, energy of enthusiasm and inspiration, all other things being equal, will always maintain good health and stimulate any restoration processes in the human body. But it is precisely these psychological characteristics that are characteristic of people who are steadily following their path to their highest life goal.

Therefore, in most cases we can observe in people who are passionate about their work, which is their life purpose, “abnormally” good physical well-being, almost always energy and good health. And all this despite the enormous physical and intellectual stress, psychological and nervous tension that inevitably accompany any intense activity, without which success is unthinkable.

Very often, people who follow the path of realizing their life purpose are long-livers. Fedor Grigorievich Uglov (academician of the Russian Academy of Medical Sciences, full and honorary member of the Petrovsky Academy of Sciences and Arts, vice-president of the International Slavic Academy, president of the State Orthodox Foundation, honorary doctor of the St. Petersburg State Medical University named after academician I. P. Pavlov, editor-in-chief of the journal "Vestnik" Surgery", member of the Russian Writers' Union, honorary member of many domestic and foreign scientific societies) died at the age of 104. The godfather of management Peter Drucker, Marvin Bauer, founder of McKinsey & Company, father of quality science, co-author of the “Japanese miracle” Edwards Deming - until their death (and this is almost 100 years) led an active professional lifestyle: they worked and consulted The world's leading corporations, government and international organizations on issues related to their fields of expertise and areas of expertise and experience.

These are just a few world-famous examples of a global scale, but, without any doubt, you can see such examples, such passionate “live-people” in any field or industry, in any city or locality. You will see them among your friends. Unbiased communication with them will repeatedly confirm the statement that their good health and good physical well-being are supported by the desire to achieve the highest goals of their life, passion for their favorite work, following the path of their calling, their life purpose, and fulfilling their life missions.

Human life purpose and organizational capabilities

Living companies are companies where the emphasis is not on material assets, but on intellectual ones, where the main value is people, talent rules the roost.

K. Kobiell, Y. Rubtsov “I am JSC”

Now, please imagine an organization in which every employee knew his life purpose and this purpose would coincide with the work assigned to him... And also with the mission of the organization itself. Yes, this really means when they say: a man is in his place, a man minds his own business! With all the energy, passion, love, such a person performs his work, investing his intellectual and creative potential, his heart and soul into it. No one would then wait for the speedy end of the working day to leave the hated job. No one would need to be controlled, no one would need to be managed, but only to coordinate joint efforts aimed at the common good. In such a team, intrigue, gossip, and behind-the-scenes games are impossible, since everyone is truly busy with their own business. Everyone not only does his own business, but he lives, breathes, burns by it! Such an organization is simply doomed to be great, self-learning, dynamically developing, fast-growing, innovative, leadership, meritocratic, built to last. But for this it is necessary that the main focus of management in a company, enterprise or organization is on people. And in particular, as the godfather of leadership science Stephen Covey says in his legendary book “The Eighth Habit,” helping people find their voice, their purpose, their recognition. It is clear, of course, what level of intellectual, emotional, cultural and spiritual development all leaders of such an organization should have. First of all, they must comprehend their life purpose. Since any organization consists of many individual people, the conclusion is logical: if people develop, the organization will also develop. It's impossible otherwise! The most important of all key decisions made by the management of any organization are decisions related to people. Many have yet to comprehend this.

Human life purpose and family relationships

Happiness increases by sharing it with others.

Julien Ofret de Lamerty

Each person has his own path in life and his own life purpose. The fact that a person follows or does not follow his path, determines or does not determine his life purpose, is already the choice of the person himself. But when people get married without even the slightest idea about the approximate purpose of their incarnation on Earth, then a potential crack is laid in the foundation of the future family from the very beginning of its construction. It is difficult for such a family to achieve a real, stable, long-term state of happiness, as well as for its members individually. Another situation is when people getting married know, at least to a first approximation, what they want to achieve in life, which path to take. And their goals, if not common, are parallel, complementary, their missions are interdependent on each other. In this case, the life goals of the spouses act as the strongest cement that unites them for life, as a reliable core and the most stable foundation for building a happy family. Thanks to their common or related higher life goals, these people become close not only on the physical (everyday life, physical intimacy, sex) and emotional (desires, feelings, emotions) planes, but also on higher and subtler planes. On the mental plane (general thoughts, beliefs, views), on the budhial plane, or the plane of love, wisdom, intuition (general ideas, ideals, spiritual love), on the atmic plane, or the plane of will (general goals).

Therefore, it is clear that even when physical attraction and emotional intimacy, which are very unstable by nature, weaken between such spouses, these people will still unite on subtler and higher planes of reason, love and will. It is from there, from more subtle planes, that energy, strength, a flow of love, wisdom, goodwill will descend, restoring and bringing to a fundamentally new level the temporarily lost unity of spouses on the physical and emotional planes.

There are many examples of such families in history. They always stood out from the crowd and even from the families where great scientists, artists, and politicians were born, lived and worked.

Such families gave the world much more than these spouses could have achieved each individually in their own independent way. An example is such world-famous married couples as Elena Ivanovna and Nikolai Konstantinovich Roerich, Eleanor and Franklin Delano Roosevelt, Alice Anna and Foster Bailey, Elizabeth Claire and Mark Profits, Maria Sklodovskaya and Pierre Curie, Lorenza and Giuseppe Cagliostro, Raisa Maksimovna and Mikhail Sergeevich Gorbachev.

You can find similar living examples in life if you look carefully at your surroundings.

Life purpose and career success
Spend your life on things that will outlive you.
Forbes

Inherent in a person following the path of his life purpose, personal effectiveness, creative and intellectual abilities, professionalism and skill, good health, internal motivation, strategic vision, emotional balance, vital stability are some of the most important factors in career development and achievement of personal success. Any expert in the field of career planning and development will confirm the importance and importance of these factors in achieving success in absolutely any field of activity. Their combined influence can cause significant synergistic (when 1 + 1 = 3, 5, 9, ...) and multiplying (when the positive impact from our actions is repeated many times, multiplied, multiplied) effects in work, life, relationships, self-realization.

Life purpose and state of happiness
He who does good to others tastes joy from it.
Margaret of Navarre

Deep inner satisfaction from one’s work, from the results and fruits of one’s activities are always inherent in a person who follows the path of realizing his life’s purpose. Joy, enthusiasm, optimism, and a positive attitude accompany this work, which turns from work into an interesting, exciting, creative activity! Love for the tasks performed on the path to realizing one’s life purpose. All these are some of the concepts that accompany happiness. And all of them always and everywhere go hand in hand, shoulder to shoulder with a person along the path of his destiny.

Happiness in itself is also an absolute feeling, independent of external factors, circumstances, and conditions, of the radiance of light from an internal source, a center of spiritual energy. This source is primary: when it is open inside, then nothing can darken its owner. True happiness, thus, manifests itself from the inside out, forming in the external environment the circumstances that accompany happiness: love, joy, well-being, satisfaction, harmony, and so on. But if the source of happiness is not open inside, then nothing outside, no external values, no material wealth will make a person happy.

Omar Khayyam once wrote:

“Hell and heaven are in heaven,” say the bigots.

I looked into myself and became convinced of the lie:

Hell and heaven are not circles in the palace of the universe,

Hell and heaven are two halves of the soul."

Happiness, so to speak, is in our heart, belongs to our soul. And we are happy, as they say, when we “like everything”! When our Soul sheds its light, the radiance of its love, on everything around us, on everything that surrounds us. And this is especially typical for those cases when a person follows the path of his life purpose, along the path chosen by his soul, his Higher Self for the journey in this life. This path is truly to our liking. And the Soul will shed its light on him.

And the person will certainly be filled with a feeling of happiness and bliss!

Life purpose and self-knowledge
Nosce te ipsum!
Know yourself!
Thales

To find and choose your path in life, you first need to know, study, and deeply analyze yourself. And following the path of life’s purpose is also self-knowledge through self-realization and self-discovery. Realizing his intellectual and creative potential, a person more and more fully studies his hidden reserves, the powers given to him by his own soul. A person “matures” and grows. He becomes a master in self-analysis, self-control, self-management, self-motivation, self-development. And as the great sages said: “He who controls himself is stronger than the city that takes him!”

Thus, self-knowledge makes a person even stronger, even more effective, more creative, healthier, and his life more harmonious and happier.

Life purpose and character development
The true indicator of civilization is not the level of wealth and education, not the size of cities, not the abundance of harvest, but the appearance of a person raised by a country.
R. Emerson

The ancient Aryans were convinced that true knowledge is not various kinds of information and valuable information, but these are human character traits. The traits of a good or “golden” character cultivated by a person are the value that is most important for our Higher Self. Therefore, the path to realizing our life purpose and the path to developing our best character traits are parallel paths. Almost all literature on human success until the end of the 19th century was devoted to the “ethics of character.” That is, the education of such a character that would move a person to sustainable success, growth of authority, and respect. The motto of 19th-century success theorists was “Be better than you seem” (this is also the motto of the state of North Carolina).

In the 20th century, the science of success began to operate with fast-acting, but not sustainable techniques and tools for building an image (as opposed to authority), manipulating consciousness, flattery, NLP, tough negotiations (victory at any cost). The motto was: “The main thing is image!” and “Appearing is better than being”... But such success, to which modern “personal ethics” leads, is unstable and short-term. Therefore, human character has been and remains a fundamental factor in the sustainable development of the individual.

Life purpose and enlightenment
And the universal connection of things,
Once opened, we can easily summarize:
When we touch a flower,
Disturbing a distant star!

James Thomson

Enlightenment is the highest state of the human mind, capable of seeing the deepest causes of phenomena, solving incredibly complex problems facing a person and society, which also manifests itself along with clairvoyance, access to universal timeless sources of knowledge and wisdom. The most reliable path to enlightenment is the realization of your life purpose. Our higher intuitive mind belongs to our Soul, our Higher Self. It is from there that insight, intuitive insight, illumination, inspiration, enlightenment descends upon us. And when we realize our life purpose, do what is the goal of the embodiment of the Soul, then it opens before us, gives us wisdom and contributes to the enlightenment of our consciousness.

Finally

Trying to find the meaning of life is the main motivating force in a person...

I am not afraid to say that in the world there is no more effective help for survival even in the most terrible conditions than the knowledge that your life has meaning.

Victor Frankl

Determining a person’s life purpose is a matter of paramount importance in many areas related to the development of human potential, personal self-realization, motivation, leadership, and the harmonious development of a happy individual. Every person should pay special attention to this issue, remembering that the time devoted to determining his own life purpose will pay off in full, giving him years and even decades of conscious and happy life and harmonious activity for the benefit of himself, his family, and the whole society.

Labor as a determining form of life activity of the individual and society

labor society marx philosophical

Labor, as the defining form of a person’s life and the most important sphere of social life, has long been of concern to the best minds of humanity. Labor today is studied by a large number of sciences from a variety of angles and using their own specific methods: labor law, labor economics, labor psychology and sociology, occupational hygiene and safety, ergology (the theory of labor productivity), ergonomics (the theory of optimal working conditions), sociology labor, etc.

But no science on its own is able to fully understand such a global cultural phenomenon as labor. This gives rise to problems of integrating the meanings of various labor sciences: law and sociology, philosophy and psychology, etc. To better understand the specifics of labor, it is necessary to consider the concept of “labor” in a broad context, since labor is a general cultural phenomenon, primarily an ethical one.

The Concise Encyclopedia of Philosophy defines labor as “a process where human energy and the resistance of a thing collide.” Labor is seen as “the desire to become above a thing”, as “a way of knowing a thing and oneself.”

In the Philosophical Encyclopedic Dictionary, labor is defined as “the purposeful activity of a person, during which he, with the help of tools of labor, influences nature and uses it to create objects necessary to satisfy his needs.”

The views on the nature of labor by K. Marx are extremely important for us, not only laying the foundation for the modern understanding of labor activity, but also in many ways becoming the foundation for the development of domestic ideas about human activity in a broader sense. Labor, according to the well-known characteristic of K. Marx, is a universal condition, “the first prerequisite for all human existence,” and, accordingly, for all existence of society. It was labor that made it possible to separate society from the natural world, and man from the animal world (“created man himself”). And as such it is a necessary factor in social progress, one of its main driving forces. In general, the main provisions of K. Marx boil down to the following:

• - work is a purposeful activity;
• - labor is of an objective and instrumental nature;
• - labor (as activity) materializes in the object of labor, from the form of activity labor passes into the form of being, into the form of an object; By changing the object, labor changes its own form, i.e. transforms the (working) person himself;
• - labor is of a social nature (since in labor a person “submits to someone else’s will,” he treats the result of his labor as “someone else’s result,” “thus, labor, denied as isolated labor, is actually affirmed social or combined labor”) .

In social terms, work is the general connection between a person and society, the sphere of affirmation and development of his personal role-status positions (“the creation of man by human labor”), and, accordingly, one of the leading factors in the social structure of society: “Labor both unites and separates people, it is the basis of the social structure of society."

If we take as criteria for the development of ideas about work, ideas about the correspondence of a person’s contribution to the common good and the benefits received by a given person (worker), then we can conditionally identify the following main stages in the development of ideas about work, which in some way correspond to the development of humanity itself.

• 1. Labor as a necessity for human survival in a complex, incomprehensible and often hostile natural world. We agree with the point of view according to which the work, or more precisely, collective labor (according to A.N. Leontiev), created man as the bearer of a special collective consciousness. Let us note that the self-esteem of a particular individual was determined by his effective participation in general affairs. Since labor at this stage of human development remained quite simple and understandable for the majority, ideas about fair remuneration were mainly collective, i.e. understandable and accepted by the majority.
• 2. Labor as an obligation and duty to one’s community, and later to society. Through work, a person shows his “usefulness” to a given community and, thanks to work, he can generally consider himself as a full member of this community. social system. At this stage of development of ideas about work, each specific person (worker) could already understand his duty to people in a somewhat different way and, accordingly, be proud in his own way of what he does, how he is useful to other people. It is clear that ideas about such usefulness were different among leaders and ordinary members of society.
• 3. As social production develops, labor is increasingly seen as a production and technological necessity. The human worker himself is increasingly becoming an element (later they began to say “factor”) of effective production. The situation was complicated by the fact that the final results of production were increasingly moving away from the human worker himself and it was more difficult to assess his real contribution to the common cause. Naturally, it became more difficult for him to evaluate the benefits (salary) that he could count on. As a result, the employee increasingly had to “trust” the employer in this matter, as well as various assistants who “explained” to the employee what he could claim in terms of evaluation of his work. The feeling of belonging to a particular production (enterprise), and the feeling of belonging to certain goods produced, is increasingly becoming for the employee the basis for his self-realization and satisfaction in work. This is a kind of compensation for the exploitation (and disadvantage in payment) that was characteristic of capitalism during the 19th and early 20th centuries. To this we can add the influence on the feeling of such involvement of public opinion, as well as the opinion emerging in specific work collectives of workers.
• 4. As society democratizes, work is increasingly viewed (and recognized by specific people) as a socio-economic need, as a condition of a person’s status in society. Having become more educated in the field of economics, the population of a number of countries (including thanks to the dissemination of the ideas of K. Marx) already considered with much greater understanding their contribution to public welfare and the rewards (benefits) received for their work. That is why strikes began in all civilized countries and trade union movements arose. The workers' struggle for their rights became a reality. As a result, Western society reached a more or less fair state, when each work began to be rewarded depending on the labor intensity, the required level of qualifications of workers, and most importantly, on the demand for this work for the majority of the population. In other words, the almighty “market” began to largely determine ideas about the “usefulness” of this or that work. Hence, the very status of a person in society, and, accordingly, the feeling of satisfaction from work, on which self-esteem largely depends, began to be determined by the earnings received for work that is “useful” to society.
• 5. Labor as a personal need and a condition for human development. Even within the framework of the “market” idea of ​​the value of the work of some people, an internal protest arises against assessing one’s contribution to the goods produced through the demand on the part of the majority of people (from the “market”). For example, in situations where the majority of the population is focused on rather primitive products, some professionals can no longer get satisfaction from producing such products. “Alienation of labor from the personality of the worker” arises.

According to K. Marx, the alienation of labor, in which labor becomes only a means to maintain existence: products and the labor process itself acquire an independent existence, independent of the will and plans of man. Therefore, in the process of labor, the worker treats his own activity as something alien, something that does not belong to him, and only outside of work does the worker not feel cut off from himself. Alienated labor is associated with the alienation of a person from himself as a creative being, from other people, from the whole world, which is perceived as alien and hostile. Alienated labor destroys a person’s creative abilities (which can and should be manifested precisely in work activity), thereby destroying his personality and turning a person into a thing.

And then the most important condition for preserving and developing self-esteem becomes work performed in accordance with the employee’s personal ideas about social benefit (and this may significantly diverge from existing ideas at the level of mass consciousness). And only in this case, when his own concept of the created good is realized, the worker gets the opportunity to most fully realize himself in work.

Even when a person is unjustly deprived of most of what he has earned, he is first of all deprived of the opportunity to feel like a true subject, the master of his work, and is deprived of pride and joy for his work.

And then it turns out that the one who works honestly and effectively rejoices at it, and the one who has learned to sell his lower-quality work dearly or has learned to unfairly determine the sense of self-worth of other people with the help of various communicative games and methods feels much better (“more elite”).

These reflections are close to the understanding of the “primary good”, defined by the philosopher and sociologist J. Rawls in his famous book “The Theory of Justice”. According to J. Rawls, the “first good” itself is, first of all, “self-esteem.” It includes two main aspects. Firstly, “a person’s sense of his own importance, his firm conviction that his concept of his own good, his life plan, deserves implementation.” Secondly, confidence in one's own abilities, since it is in the power of a person to fulfill his own intentions.

Thus, only that person who is “confident in his own abilities” and is ready to realize his concept of good can consider himself worthy, i.e. ready to be the subject of building your own happiness. But a person lives and works in a real society and interacts with other people, and all these people have their own “concepts of the good,” which often come into inevitable contradiction with each other. And only in a “just society,” notes J. Rawls, should people strive to balance their interests, i.e. “agree” and make certain concessions to each other. This means that even in a “fair society” certain concessions and internal compromises are inevitable. Moreover, concessions become inevitable in the most important thing - in self-esteem. But only in this case, conceding even in something as important for oneself as self-esteem, a person and the whole society receive a much greater gain - the stability of this society and its further development, and therefore the expansion of opportunities for self-realization of each individual member of such a society .

And it is here that a person transforms from a “single individual” into a genuine personality involved in public interests, and a person develops a “sense of belonging to society.”

Typically, thinking about society begins with considering the relationship between man and society. There are three main interpretations on this matter.

According to the first interpretation, society is made up of individuals and is formed from the addition of their abilities, behavior, and actions. This interpretation was brought to life by the philosophy of the New Age in a period when the main focus was on the individual. The individual was placed at the center of philosophy, and accordingly, society began to be understood as composed of individuals (Hobbes, Locke, Kant and their numerous followers believed so). It turned out, however, that the idea of ​​society as a sum of individuals is not in all respects convincing and satisfactory. Each person finds society as something already given. If you were born in Russia, you will speak Russian and adhere to Russian traditions. Here the individual has no choice; his life is determined by society. That is why, already in modern times, another concept appeared: society is primary, and the individual is secondary. This concept was developed by those philosophers, primarily Hegel and especially Marx, who, in accordance with the main content of the philosophy of the New Age, while remaining rationalists, put society, rather than the individual, at the forefront. Now a person began to be understood as a “node” of social relations.

But the second concept also turned out to have shortcomings: it did not take into account the originality, freedom of individuals, and their creativity. Therefore, nowadays they strive to combine the advantages of individualistic (the individual is primary) and collectivist (society is primary) interpretations of society. This means that both interpretations must constantly complement each other: in an ever-renewing process, society produces individuals, who in turn produce society.

The concepts of “personality” and “individual” have gone through a long history in their development and, by changing their content, reflected the processes that took place in society. Personality is a social scientific and socio-philosophical category that synthetically characterizes a person’s traits from different sides. And it is unlikely that any one science can lay claim to a complete clarification of the concept of personality. This is a synthetic concept that can be characterized as follows:

• 1. A stable system of individual and socially significant traits that characterize an individual as a member of a community.
• 2. The individual bearer of these traits is a free, conscious subject of activity.

It is obvious that the concept of personality differs from the concept of individuality, which characterizes the originality, uniqueness, uniqueness of a given person.

The problem of personality is one of the main ones in the system of sciences that study man and society. In its original meaning, the word "person" meant a mask, a role played by an actor in the Greek theater. Ancient Greek philosophy considered the individual only in the context of the polis or community. However, the problem of the discrepancy between a person’s real behavior and “his essence” as he himself sees it immediately came to light. Subsequently, various philosophical trends tried to resolve it in their own way.

In the philosophy of modern times, a dualistic understanding of personality is affirmed, emphasis is placed on the problem of self-awareness as a person’s relationship to himself. The philosophical understanding of personality is characterized by the fact that with its help it is possible to answer questions; what place does a person occupy in the world, what he is, what he can and should become; how a person’s individual potential is realized in his social destiny, how he plays his social role, what is his measure of responsibility for words and actions, the measure of freedom; how he controls himself, develops, how he lives.

Modern science understands personality as an individually defined set of socially significant human properties that manifest themselves in relationships between people.

Personality is a term denoting a stable system of socially significant traits that characterize an individual as a member of a particular society or community.

The concept of personality cannot be identified with the concept of “individual”. The latter defines a person as a single representative of a certain whole - biological or social. An individual becomes a personality when he achieves independence in his activities, when he does not “get lost” in one or another social organization. Only in activity does an individual act and assert himself as a person. Personality appears only with the emergence of consciousness and self-awareness.

A person comes into contact with the outside world. He analyzes the surrounding reality, learns the moral and legal rules of behavior, social and cultural values ​​that have developed in a given society.

The personality is maximally adapted to life conditions. The personality is active. Knowing the laws of social development, a person influences the surrounding reality and shapes his life for the benefit of society. Society and personality are mutually dependent phenomena that exist only in inextricable unity. Society arises from needs that people can satisfy only jointly, cooperating on the basis of the division of labor.

It is labor, satisfying the daily vital needs of a social person, that acts as the material basis - “the source of all wealth” - of any historically known society.

The daily life activity of a person, ensuring his natural and social reproduction as an individual and personality, is determined by one of the main forms of socially necessary activity - this is, of course, labor activity.

In the works of K.D. Ushinsky, labor activity stood out from all other forms and types of human activity as playing a special role in the historical and ontogenetic development of man.

The healing and developmental role of labor is associated with such characteristics as the socially valuable result of labor, the free and conscious nature of labor, the possibility of demonstrating independence and creativity in work.

The reproduction of new generations of workers, as it turned out, requires a special educational technology, based on ideas about the “norm” of labor activity and the qualities of a person - the subject of labor, as well as ideas about deviations from this norm (manifestations of laziness), their signs, etiology, methods of prevention and corrections.

In the article “Labor in its mental and educational meaning” (1860) K.D. Ushinsky, using numerous examples from life, literature, and history, shows that only free social labor can develop and maintain in a person his highest moral qualities, a sense of human dignity. A person who, due to various life circumstances, is deprived of the need to work or has not cultivated in himself the need and pleasure to work and lives in conditions of idleness, is doomed, according to K.D. Ushinsky, to moral death, destruction of personality during his lifetime. You cannot live by pleasures; they become boring and lead to debauchery, perversion of thoughts and actions, and the formation of bad, antisocial tendencies. Therefore, one of the main goals of school and family education is to “... prepare the child for work.” The person, according to K.D. Ushinsky, who has lost or has not found a job or work for himself, becomes either a victim of dissatisfaction with life, gloomy apathy, or finds himself a victim of voluntary self-destruction, descending to childish whims or bestial pleasures.

In the process of working, a person not only creates the necessary means of subsistence, but also adapts to the changing environment. Producing certain material and spiritual benefits, he interacts with other people. These interactions, which represent social relations regarding the satisfaction of economic, social, political, cultural and other interests, constitute society. As Rubinstein S.L. wrote: “Socially organized labor, creating in the process of production more advanced and diverse ways of satisfying at first the elementary needs of man, gave rise to ever new, more diverse and refined needs, and the emergence of new needs encouraged more and more diverse activities for their satisfaction."

Work occupies one of the most important places in the life of every person. This type of activity drives progress, being itself driven by scientific discoveries and the development of technology and technology, creates the wealth of the country, its weight in the international arena, as well as collective work, which manifests itself in unity of goals, thanks to its focus on meeting the needs of society as a whole, has enormous creative force. Labor, therefore, can be considered as an integral feature that characterizes both the individual and society as a whole as a person and as a human society.

Emphasizing the inseparability of human society and labor, we can talk about the interdependence of these two categories: by the social forms in which labor activity is clothed, one can judge society as a whole, and vice versa, a society of a certain type and level of development uses its own specific means of regulating social labor. And, first of all, the means that society uses to regulate relations that arise in the labor process is, of course, law.

Without the development and improvement of law, providing the widest possible range of people with an equal measure of freedom and protection of fundamental rights, modern industrial societies with their highly productive economic system, broad political democracy, legal statehood.

The main purpose of law is to regulate social relations, which is defined as the subject legal regulation. Of course, not all social relations can be regulated by law. Relations that by their nature do not tolerate legal interference are not regulated by law, since they are fully governed by moral norms, custom, and other social regulations.

The subject of legal regulation is very fluid. It can be narrowed, and then individual norms or entire blocks of them are excluded from legislation. But it can also expand - this happens in the event of the emergence of new social relations that require legal influence, which entails the publication of new legal norms.

Labor, as a phenomenon, concerns everyone and, like any other social phenomenon, needs to be regulated by legal norms of a special nature on the part of the state. Concrete work has a great variety of varieties. However, the state and society are not interested in regulating all relations generated by various types of labor; moreover, not all of these relations require legal regulation at all. The various activities carried out by a person to maintain his own life and satisfy personal consumer needs also do not require legal regulation.

One of the elements in the legal system is the branch of labor law, specifically focused on the regulation of labor relations. Labor law, highlighting the main subjects of the employee and the employer, gives them subjective rights and legal obligations as participants in labor relations. However, their legal status is not the same. A.S. Pashkov points out that although the basis for the emergence of an employment relationship is an agreement between an employee and an employer, such a connection presupposes the subordination of joint labor activity to a single goal and will - the will of the manager. Therefore, the labor legal relationship formalizes the inclusion of the worker in the cooperation of people and the associated subordination of him in the labor process to the other party to the legal relationship - the employer. And, in order to protect the employee from excessive exploitation by the employer, labor legislation enshrines a set of labor rights for employees that is mandatory for all employers.

The full and unhindered exercise by employees of labor rights granted by labor legislation also largely depends on the actions of the employer (his administration) designed to ensure this implementation. To do this, the employer must clearly fulfill the obligations assigned to him by law, which can be reduced to two groups.

The first group is the obligation to provide work. The employer must provide work in accordance with the job function specified in the employment contract. The work provided must meet the requirements established by the employment contract. In addition, the employer must create the technical and organizational conditions necessary for the employee to perform the work (provide the employee with the necessary material factors of production for use; create working conditions for the employee that meet safety and hygiene requirements; properly organize his work).

The second group includes the obligation to pay for labor. This responsibility consists of a set of duties that are simpler in content. In Chapter I, “Basic Principles of Labor Legislation,” the Labor Code of the Russian Federation, among the basic principles of legal regulation of relations in the sphere of labor law, names ensuring the right of every employee to timely and full fair payment. wages, ensuring a decent existence for a person for himself and his family, and not lower than the minimum wage established by federal law. Article 130 of the Labor Code of the Russian Federation establishes the basic state guarantees for remuneration of workers. Among them are: limiting the list of grounds and amounts of deductions from wages by order of the employer; limitation of remuneration in kind; liability of employers for violation of the requirements established by the Code, laws, other regulatory legal acts, collective agreements, and agreements; timing and order of payment of wages, etc. Article 136 of the Code, establishing the procedure, place and terms of payment of wages, specifically points out that the place and terms of payment of wages in non-monetary form are determined by a collective or labor agreement, since it is these acts that provide for the possibility, upon a written application of an employee, to pay for his labor without only in the currency of the Russian Federation (rubles), but also in other forms that do not contradict the legislation of the Russian Federation and international treaties of the Russian Federation. Moreover, in accordance with Art. 4 of the Code, violation of established deadlines for the payment of wages or payment of wages not in full refers to forced labor, but in accordance with Art. 37 of the Constitution of the Russian Federation it is prohibited.

The right to work, its protection and other labor rights Russian citizens are regulated in detail, are a direct expression of the organization of labor, flow from it, improve and consolidate it. The protection of the labor rights of citizens in Russia is served by various regulatory and legal acts, ensuring rights and creating favorable conditions for their implementation. However, in reality, these rights are violated, and there is a need to protect them. Therefore, a significant place in the protection of the labor rights of citizens is occupied by criminal legislation, designed to suppress and punish the most dangerous attacks on these rights.

In the arsenal of legal means by which the state ensures that employees exercise the rights granted to them, the main place is occupied by the establishment of various types of legal liability of employers for violation of the labor rights of citizens.

The theory of law does not formulate a unified position on the issue of the essence of legal responsibility. Thus, in particular, legal responsibility is understood as a negative reaction of the state to the unlawful behavior of a violator, expressed in the application of sanctions. A more common point of view is that responsibility is the duty of the offender to suffer any adverse consequences, the content and procedure for applying which are established by law.

At the same time, the legal concept of responsibility cannot be divorced from its general concept. On the contrary, this concept should be considered as the application of this general concept to the specific conditions and properties of law, legal activity, regulation of actions by law, and behavior of people.

Responsibility, along with duty, honor, conscience, kindness and tolerance, has always expressed the deepest aspiration of humanity in its spiritual development, opened up prospects for human improvement and gave dignity and meaning to his life. In this regard, V. Frankl emphasized that “to be human means to be conscious and responsible.”

The basis of individual responsibility is “the individual’s understanding and awareness of the tasks facing society, its norms of requirements and the choice of ways to implement them that would be consistent with the interests of social development.”

Many researchers concerned with the study of the problem of individual responsibility as a representative of one or another professional group are of the opinion that professional responsibility is not the sum of different levels of responsibility, but a fundamentally new quality that presupposes social responsibility for the state and direction of changes in society and determines her, following Richard McClone, as “the social responsibility of the individual,” and as “the individual responsibility of the professional.”

Since the late 80s of the twentieth century, the concept of so-called prospective (positive, long-term) social responsibility and retrospective (negative) social responsibility, which are considered as two derivatives of the social responsibility of the individual, began to be established in domestic legal works. A.N. Leontyev, N.I. Mazutov, A.S. Shaburov, who leave this position, consider the problem of responsibility in a broader philosophical, socio-political, socio-legal and socio-psychological perspective. The essence of social positive (prospective) responsibility, scientists point out, is the responsibility of the subject of responsibility (group, collective, individual) to subordinate his behavior to a socially significant need, to correctly understand his role in the social process, to fulfill the requirements placed on him by society, and, moreover, by choosing this type of behavior is for the benefit of society with a future perspective. It follows that social responsibility exists not only in the event of a violation by the subject of responsibility (group, collective, individual) of legal regulations (negative retrospective social responsibility), but, first of all, it acts in its positive meaning as a responsible attitude of the subject of responsibility (group, team, specialist - professional, individual) to their professional and civil responsibilities, as law-abiding behavior in the form of positive prospective (long-term) social responsibility (group, team, specialist - professional, individual).

This fact is confirmed and legislated by the basic law of the country - the Constitution of the Russian Federation (Articles 2, 17, 18, 37, 42, 42, 58, 71, 72, 74). Its preamble states that the state ensures “a combination of the real rights and freedoms of citizens with their duties and responsibilities to society,” and in paragraph 2 of Art. 15 and paragraph 3 of Art. 17 establishes that “citizens are obliged to comply with the Constitution of the Russian Federation and laws” and that “the exercise of human and civil rights and freedoms should not violate the rights and freedoms of other persons.”

The norms and rules of conduct set forth in the Constitution of the Russian Federation impose an obligation on participants in public relations to act properly, i.e. act responsibly, which in turn is the main basis for the positive aspect of social responsibility: social responsibility already exists as a general protective quality of the individual and is intended to be a means of ensuring and shaping the lawful behavior of citizens in society. Responsibility in this sense is considered as a person’s conscious and perceived social need to proactively fulfill his duty, the entire sum of his responsibilities - social, political, ethical, legal, professional. This is the responsibility of the individual for his future behavior in a positive (prospective) socially useful vector of life activity. Whereas negative (retrospective) social responsibility or the so-called “legal responsibility” is associated not so much with the individual’s awareness of it, but, more importantly, with the external impact on the individual from society (socio-moral impact) or the state (legal impact and punishment by the relevant government authorities), and determines the negative (socially harmful) vector of behavior. Then “legal responsibility” is one of the specific manifestations of social responsibility and comes from it, but it is inseparable from the offense, acting as its consequence, and is associated with the implementation of sanctions of legal norms.

Legal responsibility lies with the person who bears the duty by force of law for the entire time during which this duty is to be fulfilled. It is expressed in the person’s awareness of the need to steadily and conscientiously fulfill his duties, the need to steadily and conscientiously fulfill his duties, in the requirements imposed on the person by society and the state, in the system of measures that ensure the fulfillment of the duties incumbent on him. It is incorrect to believe that legal liability arises only when a person has failed to fulfill his obligation and has violated the law. Only in case of failure or incorrect performance of his duties, when a person has not justified the trust placed in him, does legal responsibility take the negative form of condemnation, punishment, coercion, and sanctions.

Having examined legal liability in detail and in detail, Poletaev Yu.N. made the following conclusions: “Legal responsibility is a social and legal institution, the norms of which contribute to the process of forming the basic elements of the existence of a legal democratic state. She happens to be integral part social responsibility, but has its own character traits. Legal responsibility is an authoritative and coercive way of influencing the subjects of legal relations, just like state coercion. In general, the meaning of legal liability is to punish for violation of legal norms. It is always associated with state condemnation of the subject of the legal relationship who is held accountable, and restriction of the rights of the person who has violated the legal norm. Implementation of the sanctions specified in legal acts represents nothing more than legal liability. The actual basis for its application is the composition of the offense, which provides for the type of sanctions. Legal liability can only arise for a guilty wrongful act. A necessary subjective basis for the application of liability measures is the presence of guilt of the person who violated legal obligations. Legal responsibility always takes on the nature of punishment.”

If every employer understood the meaning of responsibility in such a broad concept, and the importance of work in the life of each person individually and society as a whole, perhaps the employer's relationship with its employees would develop more positively. At the same time, employers are gradually realizing that it is unacceptable to stand aside from social and labor problems, engaging exclusively in making a profit from their activities. Strengthening the positions of individual employers is impossible without the normal development of society as a whole. It is necessary to start with those with whom this activity is directly related - with the employees of the organization. Until every employer realizes this, gross violations of the labor rights of citizens will continue.

In conclusion, let us quote V.N. Ivanov, who notes that “criminal law norms protecting the rights of citizens to work occupy a particularly important place in the system of other measures of criminal protection of the fundamental rights of citizens. This special place is determined by the exceptional importance that the right to work has in the life of every citizen. The right to work is fundamental to all fundamental rights. Without the possibility of exercising the right to work, other rights lose their meaning and value.”