Tsepeleva N. V.

Novosibirsk state medical university

Novosibirsk, Russia

The principle of relativity in morality

In article the relativity principle in a context of philosophy of morals is considered. Existence of sophistical option of treatment of a principle of a relativity and the concept of the relativity created in Russian religious philosophy of the end XIX – the beginnings of the XX century of century, first of all N. O. Losskim is noted.

Keywords: relativity, софистика, platonizm, moral absolutism, morality, spirituality.

Ethical relativism, or the principle of relativity in morality is usually treated as a methodological principle of morality, which is expressed in the variability and conventions moral concepts and ideas, they are different in different social groups, communities and culture. Thereby subjectivity of moral representations, lack of their all-importance, on what, as it is known from ethics history locates, sophists specified still. In modern emotivistskoy moral theory developed in neo continues sophistical line. Emotivisty believe that everyone has the right to have their own moral beliefs, so every point of view is justified. Such a conception of the moral right opposite ethical absolutism, as a methodological principle, treats moral categories as absolute beginning. As an absolute in this context may make the laws of the universe, the cosmos in Plato and Kant's a priori truths, and people's perceptions of innate morality of Shaftesbury, and finally the divine commandments.

Ethical absolutism thinkers often equated with dogmatism and rigor, which contributed to his critical thinking. Marxist-Leninist ethics, as we know, from opposing the principle of moral absolutism in a concrete historical approach to the explanation of moral phenomena. Concrete historical approach to morality manifested in connection declared moral ideas with the social conditions of life of people with a particular historical and cultural periods, finally, just the class approach to morality. In principle we see here relativity continuation in morals.

However here it is necessary to note that the critical judgment of principles of an ethical absolutism and a relativity is connected with the general methodological principle. In compliance with it the morals are reduced or to full illusiveness of life (to subjectivity, an invention, the public imagination), or to the standard abstractions which have been also deprived of vital sense and unuty with life. In this plan the appeal to the Russian religious philosophical tradition considering ethical questions in a context of ontology and metaphysics, absoluteness and a life relativity, namely to N. O. Lossky's ethical doctrine is represented to us productive.

N.O. Lossky - author of an ontological theory of ontological values and ethics. The philosopher believes that life, being reality, comprises ideal aspect. Therefore the values belonging to reality, are ideal and real. Moral representations of people are that. Valuables belonging to the ideal of being, completely perfect and do not contain impurities real or psihomaterialnogo (in the terminology of the thinker) existence. Hence the two-level structure corresponds to being exactly the same two-level axiological structure. In this regard, we have two kinds of values - the absolute and relative values. Thus it is necessary to notice that they aren't opposed each other in the spirit of platonovsky philosophy, and interconnected.

Based on the intuitionistic theory of knowledge of Lossky, the absolute (higher) values are constant, unconditional, self-explanatory and does not deterministic. They have an inner dignity, free from coercive power, the actual ought. We meaningly avoid concepts of the good and evil, speaking about absoluteness of the supreme values, instead of absoluteness of the good and evil as after the Russian thinker we distinguish aksiologichesky ranks. Absolute values include primarily overarching values (God as a person and as an individual person) and partial values that N.O. Lossky refers goodness, truth, beauty, freedom, etc. Partial or derivative values in the real world become relative.

N.O. Lossky notes that in a world of relative values is no harmony of interests, love towards all beings, the Cathedral of the work. Yet the significance of the relative values of good and evil is great. The role of relative values can be defined words of Vladimir Soloviev: they contribute to make the world prematurely turning into hell. N.O. Lossky notes that the relative values prepare awareness and uptake of absolute values, the threshold is applied to the output of evil. Relative values are the manifestation of a minimum of order and harmony. It is necessary to add to it also that they lead the person to understanding of need of spiritual work on, need of self-improvement. Absolute values set a certain moral level which the person to reach, a scale of cultural wealth.

N.O. Lossky in his theory is far from the perception of absolute values as principles, initially determining human behavior. Thinker advocates the free recognition and awareness of the metaphysical world of absolute values. It declares the transcendent character of their personal freedom and acceptance of absolute good, although his philosophical doctrine can see the features of metaphysical moral determinism and moralism. Yet another important thought of the philosopher - the idea of the relationship and interdependence of the transcendent and the immanent good.

Many European and Russian thinkers spoke about the relationship of the absolute and the relative, the transcendent and the immanent good. B.P. Vysheslavtsev, for example, believes that Christian ethics can not be attributed only to the transcendent type as absolute (God) says in the depths of the human self, manifested in his subconscious. F.M. Dostoevsky said that the moral law can not be a heteronomous or autonomous, it is the law of our being. S. Bulgakov is a proponent of an antinomy of religious consciousness, namely, transcendence and immanence of God to the world.

In the same key develops his philosophical and ethical ideas of NO Lossky. Absolute good as the Creator of the world, founder of beauty, harmony is the basis of the existence of reality. Absolute good is manifested in substantial figures as its normative idea that defines the meaning of life and the purpose of each individual. However, the idea of freedom and creative evolution emphasizes the relativity of moral concepts and ideas of individuals selling their normative idea of a specific historical time and place, in accordance with its ontological type of being (physical, biological, social and other). "Absolute good is not in uniformity of its content, not to individuals resemble each other ... But the fact that people follow their individual purpose, which is the absolute valuable" - N. O. Lossky writes [C. 475].

In conclusion it is necessary to stress once again that the relative values (good, freedom, truth, etc.) are not the same absolute values. Morality, is a reality and provided a form of social consciousness and social relations as morality, spirituality is not, or rather, spirituality is not limited to a moral life. Comprehension of the absolute values are not available to philosophical and religious consciousness. Moral good and evil are relative and correlate, they do not exist without each other. The fact that from a human point of view is perceived as evil from the standpoint of divine foresight and providence may have a spiritual meaning. That the person is considered good, can and not to be good in spiritual sense. In addition, not only through failure of moral standards one becomes subservient to the moral and spiritual evil, but through impeccable, literal adherence to the moral law. "The cleaner you live, the more deeply, more dangerous and ineradicable passion worship himself" [2. Pp. 129].

Bibliography

1. Lossky N.O. Selekted / NO Lossky. Moscow: Pravda, 1991. 611 pages.

2. Lewis K.S. Love. Suffering. Hope: Parables. Treatises. M: Republic, 1992. 432 pages.

3. Sabirov V.S. The problem of good and evil in Christian ethics // Man. № 5. 2001. P.129.