Introduction

1. The concept of freedom

2.1 Epoch of the Middle Ages

2.2 Renaissance

2.3 Epoch Reformation

2.4 Modern Society

3. Flight Freedom

Conclusion

Bibliography

Introduction

Concept freedom Inherent to humanity, probably since the appearance of the person's ability to think, to realize and evaluate their position in the world around him. The man always found what prevented his freedom or, on the contrary contributed to its acquisition. Moreover, taking freedom as a value, a person in various epochs, civilizations, cultures understood its meaning in different ways, every time something new in it, often giving the concept of freedom that sense who was beneficial to him. It may be that therefore, disputes and discussions on freedom arise mainly at the turning point of human development, when the public formations are struggle and a single device has been to change another. Such transitions are accompanied by promises to eliminate the flaws of the old system, give something more, including freedom to a separate person, a certain social group or the whole society.

In Russia, this phenomenon is confirmed by our recent history. To take at least the October Revolution of 1917, when the main promise was the freedom of one social group from the exploitation of the other. Freedom of access to the means of production was the slogan of that time. However, such one-sided freedom from what did not bring the promised happy future to society. And after a few decades later, on the wave of democratic transformations, people began to fight for other freedoms, such as the freedom of speech, freedom of conscience, etc.

In such public cataclysms, the requirements of immediate and comprehensive freedom are obscured by its multifaceted, multipoint, conjugate with other values, public institutions. The requirement of absolute freedom, giving the freedom of absolute priority to all other values \u200b\u200bin one form or another implies justification and use it to achieve any available funds.

Today, freedom in everyday life still has not lost its property to be slogan. On the contrary, the emergence of new threats to social order leads to the emergence of new threats, social order leads to the emergence of new slogans, new freedoms. from "and the concept of freedom from something "today is widely used to justify some conjunctural tasks. For example, freedom from terrorist threat As for the whole world, and separately taken countries, the exemption from dictatorship can be the cause of local conflicts, the use of military force (Afghanistan, Iraq). And inevitable in such cases, human sacrifices are declared less evil, small blood instead of suffering millions, innocent people act as a sacrificial lamb, brought to the altar of freedom. Even despite the fact that freedom involves the lack of coercion and violence.

Thus, today we can talk about the partial loss of the freedom of their value items, that the concept of freedom is replaced by something else and that interested people cover their mercenary interests. Therefore, a desire arises to figure out what freedom is in its philosophical understanding, devoid of momentary interests and tasks. Why people willingly go after the new promises of freedom and why, having reached the long-awaited freedom, still refuse it.

freedom flight individual personality

1. The concept of freedom

The idea of \u200b\u200bfreedom passed a long path of development, being an inextricably linked man, she changed in accordance with the change of human society.

Before starting consideration of the ideas of freedom in various epochs, I would like to make a kind of clarification. Despite the many concrete interpretations, most philosophers converge in the fact that they are divided into freedom into two categories: freedom external (negative), freedom from what and freedom inner (positive), freedom for what .

External freedom implies a person's refusal from something external in relation to it. For example, in Marxism-Leninism is a refusal of private property, wealth. The acquisition of such freedom by a person does not bring to him as a person, does not give some new advantages. So E. Fromm, considering the story as the process of growing individualization and growing release, shows this on the example of a person and animal / 1 /. He says that the lower the level of animal development, the more his adaptation to natural conditions and in general, all its activities are determined by the mechanisms of instinctive and reflex actions. And the higher the level of development of the animal, the, respectively, more flexible is his behavior, and less increasing is the innate adaptation when it appears. This trend reaches its limit in the event of a person. It is exempt from instincts, but this kind of freedom is a rather dubious advantage. A person is born without innate ability to the necessary actions, which is characteristic of animals; A person depends on parents for a longer period than any of the animals; A person's response to the surrounding environment is not as fast, adequate and effective, as instinctive actions performed automatically. A person is experiencing all fears and is exposed to all the dangers that are caused by the insufficiency of his innate instincts. However, it should be recognized that this particular helplessness of a person lies at the base of all that he reached. The human biological imperfection was a fundamental factor in the appearance of civilization.

Internal freedom, or freedom for what Allows an individual to become a person, climb to a certain moral and intellectual level, which is characterized by the ability to analyze its own consciousness and behavior, compare itself with other people. It allows you to look at the person on yourself from another person, to realize your abilities, deposits and talents, find harmony with yourself. A person is reunited with the outside world, separated upon receipt of external freedom, in the spontaneity of love and creative labor. Internal freedom begins exactly where I consciously limits myself / 2 /. For example, refusing to gluttony, I defeat the instinct. Testing compassion for another and helping him, I liberate myself from greed, egoism. Recognizing the right of another to their own life position, I eliminate my own limitations.

How do these freedoms relate to each other, which one is better? ON THE. Berdyaev, considering freedom from the standpoint of theology wrote about this, that each of the freedoms and the first (external) and second (internal), has its fatal dialectic in which freedom goes into the need and slavery. The first, initial, irrational and bottomless freedom by itself does not give guarantees that a person will go through good and comes to God that the truth will win his life that the last and higher freedom will triumph in the world / 3 /.

The first freedom does not imply certainly definitions of life in truth in God. The first freedom may be a matter of discord and malice, by self-affirmation of one part of being against the other, by the decay of the spiritual world, i.e. By evil. The first freedom is ungivalent to love, not enlightened by the inner light of truth. When the freedom of person enters the world of discord and self-affirmation, a person falls under the authority of the natural necessity, he becomes a slave of the lower elements. Freedom of its own subsoil gives rise to this slavery and the need. She tait destructive poisons. The dialectic of the first freedom generates the tragedy of the global process, from which there is no way out through this freedom, nor through the need generated by it. Is there a way out in the second freedom? Berdyaev believes that there is no.

The second freedom, taken by itself, also has its fateful fate. She has its inner dialectic and she lies the danger of transition to his opposite, in need and slavery. The second freedom taken without the first freedom leads to coercion and violence in truth and good, to forced virtue, i.e. To the denial of the freedom of the Spirit, to the tyrannic organization of human life. If the first freedom generates an anarchy in which it dies, the second freedom generates an authoritarian system of life, theocratic or socialist, in which freedom of spirit, freedom of conscience is exterminated without a balance. Authoritarian societies have a result of the response taken of the second freedom. Human life, individual and public, forcibly organized in submission of truth and good. Whether this truth and good theocratic, in the sense of papal or imperial theocracy, or the communist, the freedom of the spirit, freedom of conscience is equally denied, the freedom of conscience is not the possibility of free choice of truth and good. The only freedom is recognized, which is given to the forced organization of human life in truth and good.

The exit from the current situation Berdyaev saw in Christianity, in taking the grace of Christ, which enlightens the freedom from the inside, without any violence and coercion from the outside. He said that in Christ, the third freedom opens, which combines the first two in himself. However, with such a point of view, it is difficult to fully agree, since the condition of finding a person of freedom is put by his voluntary adoption of external force. Yes, before that, it is necessary to grow, but a person who is guided by common moral norms with Christianity, it may well independently limit his freedoms. It is also impossible to agree that freedom is not acquired as a result of the development of a person and the formation of a person, but as a result of making grace of Christ.

2. Freedom in various era

2.1 Epoch of the Middle Ages

The emergence of human freedom and its connection with a person can be shown on the example of the biblical myth on the exile of a person from Paradise. According to Fromma / 1 /, this myth identifies the beginning of the history of mankind with the act of choice, but at the same time the sinfulness of this first act of freedom and those suffering that appeared to its consequence are emphasized. Living in the Gardens Eden Man does not have the need for labor, he has no choice, there is no freedom, there are no thoughts. From the point of view of a modern person, above all, of course personality, this position cannot be called comfortable. But the man tasted from the tree of knowledge, broke the ban of God and thus he deprives himself harmony with nature, part of which he was before. According to the Church, which is a certain form of power, this act is undoubtedly sinful, but from the point of view of a person, this act is the beginning of human freedom. Violating the ban, a person gained freedom from coercion and raised from an unconscious sentenced to human. In the positive human sense, the sin is the first act of choice, the act of freedom, that is, the first human act in general. The consequences of this act of frome refers to the destruction of harmony between man and nature. Man separated from nature, and, becoming individual He takes the first step towards becoming a man. Separated by nature and another human being, a person sees himself nagim and feels shame. He is alone and free, but scared and helpless. The only acquired freedom is wrapped in misfortune: a person is free from Sweet Ultrasound of Paradise, but not entitled to manage himself, he cannot realize its capabilities, fully disclosed as a person. This separation from nature is a long process, not completed and currently: a person is largely still tied to the world from which it came out; He remains part of nature - here and the earth on which he lives, and the sun, and the moon, and the stars; Trees, and flowers, and animals, and people with whom he is connected by blood relations. And here the task of a person can be considered acquisition with the growing external freedom from the nature of freedom of internal, reaching harmony in relationship with nature.

During the period of antiquity and the Middle Ages, the lives and worldview of a person were not dismembered for individual spheres. The man turned out to be the unity of all those elements, of which the world was built, not limited to the philosophical and aesthetic categories, literature, visual arts and music, culture was also the right, economy, practical activity of people. And the person perceived his social environment in whole. The idea of \u200b\u200bfreedom at that time proceeded from the fact that freedom is the right of community members to be manageable in their own interests / 4 /. Freedom was implemented collectively as freedom to participate in the implementation of the community sovereignty and did not intervene as freedom from its intervention. It is indicative in this case, the sentence made by Socrates is nobody, first of all, not challenging them. The level of consciousness of the Socrates of its moral and civil debt shows that he preferred to drink poison instead of escape and comply with the law of community / 4 /.

The theologian era of the Middle Ages Foma Akvinsky understood the freedom as freedom to creative, leading to the maturity of the person / 5 /. This is the ability of a person to perfect actions, if he strives for them. This freedom also belongs to the sphere of the mind and the field of will, it is rooted in a natural tendency to good and truth. Conducting the differences between the freedom of external (indifferent) and the freedom of internal (high-quality), Aquinity wrote that high-quality freedom combines individual actions by the power of the selected target ensuring continuity in the sequence of actions, the moral law is a necessary condition for its development, since there is a connection between freedom and a tendency to good and truth, internally inherent will. The indifferent freedom is enclosed in each individual action, which is perceived in isolation from others, whatever to the final, and the moral law is the enemy with which it is in a state of conflict. As a result, as Akvinsky considered, high-quality freedom leads to morality based on a natural tendency to good and truth, on the desire for prudence and the creative nature of virtues, an openly saving spirit of the Gospel, which is an organic part of the Holy Scripture. Indifferent freedom leads to morality based on law, prescription and freedom, which is connected only with individual fragments of Scripture / 5 /.

Considering the medieval society, it should be borne in mind that its essential difference from modern is the lack of personal freedom. That's what he writes about this in his book E. Fromm flight. In the early periods of the Middle Ages, the person was doomed to fit his role prescribed by social order. A person had no opportunity to move on a social staircase, from one class to another, and, moreover, a person could hardly move From one city to another, from one country to another. For few exceptions, he had to stay there where he was born. Often he could not even dress as he liked. The artisan was obliged to sell his products for a certain price, and the peasant had a peasant Place on the market. The workshop member did not have the right to transfer the technical secrets of its production to the side and had to allow colleagues on the workshop to profitable transactions. Personal, economic and social life was governed by the rules and responsibilities that applied to almost all areas of activity.

Of course, a person was incomprehensible, but at the same time he was not alone and isolated. He occupied a certain constant, allocated specifically for him in the social world, was attached to some kind of structured community; From the very beginning, his life was filled with meaning, which excluded the emergence of any doubt. Psychological plan identified with the role of a person in society: it was a knight, a peasant, an artisan, but not an individual who is entitled to act according to his choice. Social system was viewed as a natural order and, being a certain part of this order, a person was confident in his safety, in his belonging to him. Within its social group, a person had the opportunity for sufficient freedom of expression of his own person in labor and the emotional sphere.

The church tried to alleviate the pain and suffering of ordinary people, she instilled in a person a sense of guilt, but at the same time he assured him in his immense love for him and gave the opportunity to believe with all his children that God loves them and forgive them all their sores. In relation to God, there was much more love and confidence than doubts and fear.

Therefore, the medieval society on the one hand was structured and gave a person a sense of confidence, calm, and on the other hand held it within, even by chairs. However, these shackles have nothing to do with the jackets of authoritarianism and other later systems of oppression. Middle Ages did not deprive the individual of freedom, because individual As such, there has not yet existed. The primary links between the world and the person were not yet ruined and the person saw himself only through the prism of his public role, which was simultaneously his natural role, but the concepts of an individual, the person simply did not exist.

In the period of late Middle Ages, the public structure and personality structure began to undergo some changes. The unity and centralized order of the medieval society weakened. The value of capital, individual economic initiative and competition increased. All classes of society were subjected to the introduction of individualism, which influenced all spheres of human activity.

2.2 Renaissance

In this era, a new rich and strong class was formed in Europe, which economically enslaved the remaining population. The main mass of the population has lost its former confidence in tomorrow. Cynic separation has come to replace solidarity. Another person began to be considered as an object for manipulation. Simultaneously with the emergence of new individualism, a new type of despotism arose. Freedom and tyranny, individualism and anarchy crowded closely. Full-time hosts of the capitalism of the Renaissance were unlikely to be satisfied with their position and confident. All actions of the individual now defined passionate egocentrism and an insatiable thirst for wealth. This undermined the attitude of a successful individual to himself, self-confidence and in other people, as well as a person lost sense of security. Obviously, the newly acquired freedom did not only give them a feeling of their power, but also bought them for loneliness, gave doubts in souls, skepticism and, as a result, alarm and fear.

Thus, in the Middle Ages, the reasons for the further development of human society were laid. This resulting process of man and individualism, which gave both the development of society and the emergence of fears, experiences and self-satisfaction. Freedom in the Middle Ages has the same duality as everywhere. The individual is exempt from economic and political shackles. He acquires positive freedom, together with an active role, which he had to play in the new system, but at the same time he is exempt from connections that gave him a sense of confidence and belonging to some kind of community. He can no longer live all his life in close Mirka, the center of which he himself was; The world became limitless and threatening, a person is depressed by the feeling of his helplessness and insignificance. Paradise is lost forever; The individual is one, face to face with the whole world. New freedom inevitably causes the feeling of uncertainty and powerlessness, doubts, loneliness and anxiety. To be able to act, a person must somehow get rid of it.

2.3 Epoch Reformation

In the XVI century, two new religions arose - Lutheranism and Calvinism. In many ways, these teachings were similar. They were designed to help the middle class representative to overcome the insecurity and bring the theoretical base under the wrong position in which he was at that time.

Luther's teachings

Before the era of the Reformation, the main Catholic doctrines were as follows: a man by nature is sinful, but it has a property to strive for good; The individual efforts of the individual contribute to its salvation; The sinner may repent and thereby escape; Human will is free in the desire for good. In the period of late Middle Ages, the practice of buying an indulgence was distributed. In church canons, the indulgence entered into force only after the buyer confessed and repaired in the familiar sins, emphased soul . The man knew that forgiveness for the provinity can be easily acquired for money, and it gave him strength, feeding hope and confidence. The emergence of the practice of buying an indulgence testified to the emergence of the spirit of new capitalism. Sin was no longer a burden, which was needed to carry all his life on their shoulders, and was considered as a simple human weakness, requiring elementary sympathy.

Luther fought against the formal power of the Catholic Church and, in particular, against the practice of buying indulgences. In his works, he was closest to the middle class, which at that time rapidly began to increase pressure from the church and the developing capitalist system. Martin Luther's teaching freed a person from the need to follow certain church canons and deprived the church of its former formal power. Luther put forward the idea that the responsibility for all the deeds lies directly on the person, and the external power of the church here is neither.

Luther preached the ideas of freedom and independence, and at the same time, the fact that a person by nature is vicious and helpless and is not able to create good in his own will. Nearby and viciousness of human nature is one of the central aspects of Luther's teachings. Only after a person refuses his will, wins his pride and passion, he will get a chance to gain the mercy of the Lord.

Luther believes that the necessary condition for the salvation of a person is the subordination of His will of the Lord, in other words, the will of a man awakens Satan. Having believed once, a person acquires the righteousness of Christ, but he will not be quite righteous creature, since sinny is by nature, and only abandoning his will and inner freedom, can find the mercy of God.

God was for Luther a powerful external force and Luther struggled to find confidence in the unconditional obedience to God.

According to E. Fromma: "From the point of view of psychology, faith may have two completely polar content. It can be inner support and meaning of life, its internal filling, the essence of the necessary connection with the outside world; but maybe the final product of a number of all sorts of doubts and concerns that arise with the feeling of complete isolation and the categorical rejection of life. " It is the second option that refers to Martin Luther. All his life he sought confidence, and all his life his soul tormented doubts that he never managed to overcome.

Luther's works were addressed to the middle class. The middle class was in a bad position, he felt the strong pressure from the richest and at the same time he had to defend himself from the encroachment of the poor. All the former foundations, legality and order were destroyed. Even to just survive, the middle class representative had to lead a hard struggle. The individual was freed from church bonds, but this liberation brought him loneliness and confusion, feeling of powerlessness and insignificance.

Luther's dogmas and express the feelings of full loneliness and impotence. A middle-class representative was also helpless in the face of the emerging capitalism, as a man was helplessly shown by Luther in the face of God. As an exit of the situation, Luther saw absolute humility and obedience to God. Luther denied the power of the church, but he urged people to fully comply with the authorities much more cruel and comprehensive - the authorities of God, and also completely renounce their personality. Luther believed that any power comes from God, and the subjects should be able to obey it unquestioning, even if it is the power of Tirana. True, it did not prevent him from the rebel against the power of the church.

Froms indicates that it is possible to hold certain parallels between the Luther's teachings and the fascist ideology. Luther has a man must completely give himself to the power of God and realize his insignificance; According to fascist doctrines, the purpose of man's life should be her sacrifice for the altar higher power - Chief and racial society. It is well known what the implementation of this idea in the third Reich has led to the implementation of this idea.

Calvin's teachings

The theology of Calvina played about the same role for the Anglo-Saxon countries as the Luther's theology for Germany. Calvin is like Luther opposed the church authority, and the idea of \u200b\u200bself-esteem and the suppression of the human pride and the will of the will occupies one of the central places in his teaching. To enter the world coming, you need to desire a real world.

In his dogma, John Calvin was addressed to a person from the middle class, which at that time was covered by a sense of loneliness and fear for his fate. Calvine in his teaching actually postulated that it should be this normal situation. The new religious teaching, which was distributed in France, England and Holland, expressed a sense of freedom, but at the same time pointed to an individual on his insignificance and worthlessness. It offered a person to find confidence by complete humility and self-esteem. God, depicted by Calvin, is God-tyrant, deprived of love and pity for anyone. A person is not entitled to solve his fate, he turns into a hazard instrument in the hands of the highest strength.

One of the fundamental doctrines in the Calvin view system is an idea of \u200b\u200bpredestination, which was not in the teaching of Luther. According to this doctrine, God predetermines in advance to whom forgiveness will be given, and is circumscribed on the eternal curse of everyone else. God does it only in order to demonstrate its infinite power.

The disadvantage of Calvin's theory is that a person who is prescribed in advance to be saved, can create anything in life anything, and will still be saved. The predestination doctrine was designed to give the believer sense of confidence and save him from every doubt, but the fanatical faith was required from the believer to the fact that he belongs to the number of chosen by God.

In the Froms predestination doctrine sees one more parallel with Nazism. According to Calvin theory, the fate of a person is predetermined before his birth, and all of humanity is divided into two groups: saved and not saved. Here, the principle of a born inequality of people who played a central role in the ideology of Nazism is visible to the naked eye.

The advantages of Calvin's teachings include the fact that he told for a virtuous lifestyle and recognized the importance of moral effort. The fact of the presence of such efforts counted a person to the elect. Here are some of the virtues who should possess a person: modesty and moderation, justice, piety. Calvinism obliges a person to live in divine principles, even if he refers to those who doomed to the eternal curse. A person must develop active activities and make efforts to find out his desired fate in advance by God, although he cannot change it. By itself, this turbulent activity is like any turbulent and feverish activity - helped a person to drown out his fears and feeling his helplessness.

The teachings of Luther and Calvin were generally imbued with the spirit of hostility towards other people and were attractive only for people who were characterized by the same intense depressed hostility. Froms also writes that since the attitude towards others and the attitude towards themselves cannot be different and inherently parallel, then hostility to other people laid down in the exercises of Calvin and Luther meant hostility towards himself. Luther and Calvin deprived a person of his own dignity and pride, gave him to understand that from the point of view of the highest aspirations caused by the Divine force, his efforts had no value and meaning.

In the Epoch of the Reformation, the lower classes wanted to commit to the growing economic and moral oppression; They sought to establish fundamental biblical principles - justice and fraternity. It was reflected in protests, political uprisings and new religious movements.

For the middle class, the growth of capitalist relations represented a significant threat. The middle class representative was difficult to navigate in the familiar freedom, he was in isolation and was powerless to change anything. In addition, he was one of the luxury in which the aristocrats and representatives of the Roman Church lived. These feelings of indignation found their expression in Protestantia. Protestantism distorted the basic concepts of Christian religion. According to the ideas of Protestant, the feelings of loneliness and powerlessness turned out to be quite natural feelings, which should be present in the soul of man. The man had to pour a long time all his life, repent and fasten self-esteem. This activity helped a person to get rid of inner concern. Protestantism gave answers to many questions drunk in the corner of a person from the middle class: demand determined the proposal.

Human has new qualities: hard work, willingness to turn their life in a tool to achieve the goals of a certain external force, renunciation from earthly goods and an infinite sense of debt. All this led to the further development of capitalist society. A new warehouse of the character of a person has appeared, which has determined further economic development and influenced the course and formation of social processes.

2.4 Modern Society

The twentieth century, which was an early age of extremely fast, compared with the entire previous history, scientific and technological progress, the development of material, but, alas, not the spiritual side of life. It was at this time that mankind had to survive fascism, several dictatorships. Nowadays, there are quite a lot of philosophical currents, each of which has its own point of view to freedom and it is not possible to describe them possible, so we will only dwell on some of them.

A representative of the Russian philosophical thought, Berdyaev wrote that the proclamation of human rights and citizen was proclaiming the rights of a citizen, a member of society and the state, and not human rights, as a holistic being, like a free spirit. A man as a citizen crossed, closed on the one hand, a man as a free spirit belonging to other order of being, and on the other hand, a person as a manufacturer like a worker / 6 /. Freedom turned out to be the protection of the rights of strong and made defenseless weak. This is one of the paradoxes of freedom in social life. She was freedom for himself and slavery for others. Freedom created the greatest inequalities and stopped love when the human masses were aware of their right to a more worthy and more active existence. Freedom in formal democracies has become an obstacle to social change in society. And they wanted dictatorships for radical reform of society. Dynamic freedom is not formal freedom of choice, dynamic freedom involves the choice of truth.

Liberalism separated a citizen from a holistic person. He also touched the right from duties. But with a deeper understanding of the freedom, there is not only the right, it also has a duty. A person has the duty entrusted to him to be free to be free, the freedom of spirits, at least she was severe, gave rise to suffering and would require the victim. And the person must respect and abide by the freedom of another person, and not only his own. Fans of their own freedom too much in the world. Communists and fascists love their freedom, and all obsessed with the will to the power. Alien is denying freedom. Ocanification of freedom in liberal democracies occurred precisely from the fact that freedom was understood extremely individualistically and often meant leave me alone . Freedom meant the closure in his family, in its individual economic interests, in his shop, in its enterprise / 6 /.

Freedom is the eternal beginning of the human spirit, the Spirit is freedom. Freedom is the eternal beginning of human communication, genuine communication only and may be free. But it is impossible to associate eternal beyond freedom with transient political forms, such as liberalization and democracy. The problem of freedom is immensely deeper the problem of liberalism and in liberalism, it does not have a solid justification. Democracy according to their principle subordinates the identity of the rule of nation. That is why the liberal-democratic principles are powerless to protect the freedom from contemporary on it of encroachment, communist and fascist. Formal liberalism, indifferent to the truth, individualism, which led to terrible inequalities and injustices, created repulsive associations for freedom. Freedom cannot be understood only negatively and formally, it needs to be understood positively and meaningfully. Freedom must be saved by a connection with the truth, it cannot be saved indifferent to the truth. Come to the truth and truth will make you free. With a positive understanding, freedom is associated with creativity, it is creative energy. Freedom is not only freedom of choice, but also the very choice. She can not only be a formal protection of herself, she should lead to a positive creative act.

The transition from formal freedom is inevitable, through which everyone protects and protects itself, to the freedom of real, through which human communication and human society is creatively transformed. But the transition to it means, above all, the rights are not a citizen as an abstract being, but a person as a particular and holistic being, which is in spiritual. The arrival of real freedom means also the proclamation of the rights of the manufacturer, worker. The conquest of real freedom is overcoming the social layer, which was based on the so-called economic freedom who did a man to man wolf. Freedom in life is a social paradox, it easily turns into its opposite, easily degenerates and becomes conditional lies / 6 /.

Berdyaev believed that freedom is possible only in the sphere of spiritual life that only Christianity can open a person to the kingdom of freedom (the kingdom of God) from the kingdom of necessity (Kaesar kingdom).

Karl Jaspers believed that freedom arises only with a change in man. It cannot be created through institutions, forcibly introduced into the community not undergoing changes in people; It is associated with the nature of communications. Relations and communication between ready to change people. Therefore, freedom as such cannot be planned and proclaimed, but people, with the correct formulation and solving specific tasks, are becoming freedom / 7 /. To bring people to freedom, according to Jaspers, it means to bring them into such a state when they will open in front of each other. However, this will not be a liberation from deception. It will not be if some unspoken rear thoughts remain, if the reserves are saved, which save, internally interrupting communication with the interlocutor, if in the statement essentially, the attempt lies something, to slant or smear. Genuine communication is comprehensively and frankly. Truth is born only in full mutual openness.

With the truth, and thus with freedom, incompatible both as a calm solar existence within the framework of the conventions taken, and the subordination of the dictatorial power, when there is only one established worldview for everyone and it is possible to express their thoughts only by the corresponding phrases. Which penetrate even private letters; Such as incompatible with the truth and freedom of Fanatic pathos, with which the possession of the truth is aggressive and hurt for others, the possession of the truth and which, essentially, is directed only to humiliate others. With such a fanatic focusing of the truth of its infidel, it is manifested in the incompleteness of communication.

In reality, no one possesses the final absolute truth. Search the truth means constantly ready to communicate and wait for this readiness from others.

Erich Fromm believed that modern society had its influence on the character of a person at the same time in two directions: a person is becoming more independent and self-critical, but at the same time he falls into full insulation and feels loneliness that it is very worried and scares / 1 /.

We greatly gained independence from the external authority, but they have acquired a new enemy - public opinion. As a result, we are afraid to stand out from the crowd, we strive to behave as it is expected to be expected (although it's impossible to please everything at once), constantly experiencing the inner fear to do something or not. Together with the external freedom, the premisses of internal fears and fears came.

Received development and political freedom. The top of the struggle for political freedoms was the emergence of a modern democratic state based on universal equality (in the sense of equal opportunities) and giving any citizen to equal to the right to participate in government management through elective bodies.

Compared with the average centuries, the nature of economic activity is now in the root changed. In the Middle Ages, the capital stood in the service in humans and was a means of achieving his life goals. Nowadays, the capital subordinated to himself. Any economic activity is aimed at gaining benefits for the sake of benefit, which would seem like an absurd medieval person. The person became a small detail in a huge economic machine, the purpose of which is the multiplication of capital for the very capital. If the individual has big capital - it is a big and necessary gear. If he has no penny for his soul - he is a small wheel. But in any case, he is just a part of a huge car and serves her goals, and not his own.

The modern system is as irrational in terms of social, as far as it is rational in terms of technological. The person created his world, he built at home, factories and plants. But he is not the owner of this world, but, on the contrary, this world has become his owner. The man sicks that he is the king of nature, but in fact he is given to the feeling of insignificance and powerlessness, which our ancestors were tested before God, and we experience in front of a huge economic machine, which, though we also feed.

Communication of the individual with themselves acquired the nature of mutual manipulations, where a person acts as a means. The laws of the market, aimed at survival in the economic space and the fight against competitors, came to the fore in interpersonal relations. The employee and the employer mutually use each other to achieve their personal goals, their relationship is imbued with indifference. A similar nature of the alienation is penetrated into interpersonal relations: in some way they began to resemble the relationship of things.

The man became an "individual", but this individual is alone and intimidated. The property of man has become a part of his personality. If he deprived his property, he can no longer be considered a full-fledged personality.

3. Flight Freedom

3.1 Causes of Freedom

According to E. Fromma, who conducted a study of human freedom, the main reason for reference, or flight, as he called him, is the fear of man, his insecurity in his abilities, the feeling of his own insignificance. Man was freed from economic and political shackles. In the new system, he has to play an active and independent role. However, he loses confidence and feeling of belonging to some kind of community. He no longer lives in a close, understandable Mirka - the world has become a huge and threatening. A person is threatened with the forces standing on personality - capital and market. A simple person has no wealth or power, he lost a sense of community with people and peace, he crushed out with a feeling of helplessness and insignificance. Freedom caused sense of uncertainty and impotence, doubts, loneliness and anxiety.

With all the achievements of modern democracy, it is inherent in certain disadvantages. Economic factors, especially the monopolistic aspect of the modern system, enhance the isolation and helplessness of the individual. As a result, the individual develops in itself the features of an authoritarian nature either appeals to the conformism and turns into a man-machine, losing its "I".

Over the centuries, mankind has struggled for his freedom, but some shackles were replaced by others: the government of the state came to replace the church, then the power of conscience, and finally - the power of reason and public opinion. The individual created a huge car with his own hands, and he himself became a small screw in it. The individual has lost primary relationships with the world and in a strong dependence on public opinion: he knows what feelings, emotions and thinking are waiting for others from him, and it largely determines his behavior. As a result, the individual rejects from his "I" and lives in accordance with generally accepted standards. Personality becomes only a reflection of what the rest is expected and can be confident in themselves and in its future, only if he behaves in accordance with the expectations of others. The person turns into a psychological machine, devoid of spontaneity, individuality and freedom. The structure of modern society itself contributes to the emergence of such trends.

A modern man wears a welfare mask, but in fact he is unhappy and is on the verge of despair. Since a person loses spontaneity and begins to turn into a robot, it pulls it to use surrogates of excitement: alcohol, sport, thrill, etc. The shackles of the external power, which were characteristic of the Middle Ages, fell, but the laws of anonymous authorities appeared, to which the individual was forced to adapt. The life of the individual acquires a shade of automated, the meaning of life is largely lost. There is a certain danger: a person is ready to take any ideology for the promise of an exciting life, visible order, and filling life at least some meaning.

But how about this problem wrote Berdyaev: We live in the era of exacerbation and detection of contradictions of freedom. Freedom political, freedom economic is experiencing decadent forms. The principles that were worshiped by guarding freedom weathered, and now they do not inspire. Belone principles of the French revolution. Young people are not fascinating the ideology of liberalism, nor the ideology of democracy. The formal parliamentary democracy compromised himself, and it is powerless to socially reform society, there was a terrible force of inertia in it. Freedom of the spirit is a sacred symbol, its value cannot be associated with temporary and transient symbols of one or another era. But freedom in the life of the social, political and even cultural ceases to inspire, she has fallen, they stopped believing in her. We live in the Epoch of the Decadence of Freedom. Freedom hung. She became the principle conservative and often covered by the slavery of a person. Especially economic freedom, it turns out to be mockerying over the real freedom of man "/ 6 /.

These reasons and generate such a phenomenon in society as escape from freedom.

3.2 Freedom Mechanisms

Freedom mechanisms are psychological mechanisms, these are the mechanisms of deliverance, "escape" arising from the uncertainty of an isolated individual. When the connections that gave a person confidence, when the individual opposes the world around himself as something completely alien when he needs to overcome the unbearable sense of powerlessness and loneliness, two ways open to him. One path leads him to "positive" freedom; He can spontaneously tie himself with the world through love and work, through the true manifestation of its sensual, intellectual and emotional abilities; Thus, he may again gain unity with people, with the world and with himself, without refusing to independence and integrity of his own "I". Another way is the way back: a person's refusal from freedom in an attempt to overcome their loneliness, eliminating the gap that arose between his personality and the outside world. This second way never returns a person to organic unity with the world, in which he was before, until he became a "individual", because his diversity is irreversible, "this is simply a flight from an unbearable situation in which he cannot live further. Such flight has a forced character - like any flight from any threat that causes panic - and at the same time it is associated with a more or less complete refusal of the individuality and integrity of the human "I". This decision does not lead to happiness and positive freedom. It softens the unbearable alarm, eliminates panic and makes life tolerant, but does not solve the root problem and for it it is often possible to pay the fact that all life turns into one automatic, forced activities / 1 /.

This mechanism of flight from freedom is the tendency to refuse the independence of his personality, to merge his "I" with someone or something with something external in order to thus find the power that the individual itself. In other words, the individual is looking for new, "secondary" bonds instead of lost primary. The distinct forms of this mechanism can be found in aspirations to submission and to domination or - if you use another formulation - in Mazochist and sadistic trends.

The most frequent forms of manifestation of masochic tendencies are a sense of own inferiority, helplessness, insignificance. People experiencing such feelings are consciously complaining about this, want to get rid of these feelings, there is some power in their subconscious, forcing them to feel infallible or insignificant. These feelings are not just aware of their actual flaws and weaknesses; Such people show a tendency to divert and relax themselves, abandon the possibilities opening up before them. These people constantly show a clearly pronounced dependence on external forces: from other people, from any organizations, from nature. They seek not to assert themselves, not to do what they want themselves, but to obey the actual or imaginary orders of these external forces. Often they simply are not able to experience the feeling of "I want", the feeling of my own "I". Life in general, they feel like something overwhelmingly strong, irresistible and uncontrollable. In more severe cases - and there are quite a lot of such - in addition to the tendency to self-esteem and to submissal to the external forces, there is also a desire to make harm, causing themselves suffering.

In addition to masochist trends, in the same type of character are always observed and directly opposite inclinations - sadistic. They appear stronger or weaker, are more or less conscious, but that they are not at all - this does not happen. You can call three types of sadistic trends, more or less closely connected with each other. The first type is the desire to put other people dependent on themselves and acquire full and unlimited power over them, turn them into their instruments, "sculpt, like clay." The second type is the desire not only to have absolute power over others, but also to exploit them, use and attracted, so to speak, to collect everything that is edible in them. This thirst can relate not only to the material heritage, but also to the moral or intellectual qualities that another person possesses. The third type of sadistic tendencies is the desire to hurt others to suffer or see how they suffer. Suffering can be physical, but more often is a mental suffering. The purpose of such a desire can be as an active causation of suffering - to humiliate, intimidate the other - and the passive contemplation of someone's humiliation and intimidation.

And the masochist, and the sadistic aspirations help the individual to get rid of the unbearable sense of loneliness and powerlessness. The individual turns out to be "free" in a negative sense, that is, lonely and facing the face of an alien and hostile world. Frightened individual is looking for someone or something, with which he could connect his personality; He is no longer able to be more and feverishly trying to regain confidence again, dropping the burden of his "I".

One way to this goal is masochism. All diverse forms of masochistic aspirations are aimed at one: get rid of their own personality, lose themselves; In other words, get rid of the burden of freedom.

Under certain conditions, these masochist aspirations are their implementation - bring relative relief. If the individual finds social forms that satisfy his masochist inclinations (for example, submission leading in fascist mode), then he gains some confidence due to its unity with millions of others who share the same feelings. But even in this case, the masochist "decision" does not decide anything, the individual is getting rid of the conscious suffering, but the internal conflict remains, and with him hidden dissatisfaction.

What is the essence of sadistic motivations? The desire to cause other people pain and in this case is not the main thing. All the observed forms of sadism can be reduced to one main desire: to fully master the other person, turn it into a helpless object of his will, become his absolute master, his God, to do everything with him. Means for this purpose - its humiliation and enslavement; But the most radical way to show his power is to hurt him, for there is no greater power over another person than the power to hurt suffering, the pain of one who is not able to protect themselves. The essence of sadism is delighting its full domination over another person (or another living being).

Psychologically, both trends occur from the same main reason - the inability to endure isolation and weakness of their own personality. Fromm proposed to call the common goal of sadism and masochism symbiosis. Symbiosis in the psychological sense of the word is an union of some personality with another personality (or other external force), in which each side loses the integrity of its "I", so both of them are in full dependence of each other. The sadist also needs a lot of object as a masochist in his. In both cases, the own "I" disappears. In one case, I dissolve in external strength - and I no longer; In another - I am growing at the expense of the inclusion of another person, gaining strength and confidence that I did not have. But the desire for symbiosis with someone else is always caused by the inability to withstand the loneliness of his own "I". Mazochist and sadistic trends are always connected and stirred one on the other. Externally, they seem mutually exclusive, but they are based on the same need. A person is not only a sadist or only a masochist; There are constant fluctuations between the active and passive sides of the symbiotic complex, and it is often difficult to determine which of these parties is valid at the moment, but in both cases individuality and freedom are lost.

The ratio of an authoritarian nature to life, his whole philosophy is determined by his emotional aspirations. Authoritarian character loves the conditions that limit human freedom, he gladly obeys fate. The definition of "fate" depends on its social status. For a soldier, she can mean the will or a whim of his boss, which he "glad to try to" fulfill. For a small entrepreneur, these are economic laws; Crisis or prosperity is not public phenomena for him, which can be changed by human activity, but manifestations of the highest strength, which has to obey. Those who are on top of the pyramid also have their own "fate." The difference is only on the scale of power and strength, which is subject to individual, and not in the sense of subordination as such.

Destruption

Fromm argues that the sadist-masochistic aspirations need to be distinguished from destructiveness, although they are mostly interrelated. Destruption is already characterized by the fact that its goal is not active or passive symbiosis, but destruction, elimination of the object. But her roots are the same: impotence and insulation of the individual. I can get rid of the feeling of your own impotence compared to the world around the world, destroying this world. Of course, if I manage to eliminate it, I will find completely alone, but it will be brilliant loneliness; This is such an insulation in which no external forces will be threatened. Destroy the world is the last, desperate attempt not to give me the world to destroy me. The goal of sadism is to absorb the object, the purpose of destructiveness is to eliminate it. Sadism seeks to strengthen a lonely individual at the expense of its domination over others, destructiveness - due to the elimination of any external threat.

The destructiveness is a means of getting rid of the unbearable sense of powerlessness, because it is aimed at eliminating all objects with which the individual has to compare itself. The insulation and powerless conditions themselves also generate two other destroying sources: anxiety and stiffness. About the alarm everything is quite clear. Any threat to vital interests (material or emotional) is alarming, and the most common reaction to it is destructive trends. In a certain situation, the threat can communicate with certain people, and then the destructiveness is sent to these people. But anxiety can be constant, although not necessarily conscious; Such anxiety arises from the same permanent feeling that the world around you threatens. This constant anxiety is a consequence of the insulation and powerlessness of the individual and at the same time another source of devastating trends accumulating in it. From the same basic situation, the feeling that I called stiffness occurs. Isolated and powerless individual experiencing restrictions in the implementation of their sensual, emotional and intellectual possibilities; He lacks inner confidence, spontaneity, which is a condition for such an implementation. Nowadays, external prohibitions have practically disappeared, but the internal stiffness has been preserved, despite the conscious acceptance of sensual pleasures.

Automating conformism

It is this mechanism that is a saving solution for most normal individuals in modern society. Briefly speaking, the individual ceases to be; He fully absorbs the type of person, offered by him a generally accepted pattern, and becomes exactly the same as everyone else, and as they want to see him. Disappears the difference between the own "I" and the outside world, and at the same time a conscious fear of loneliness and powerlessness. This mechanism can be compared with the protective color of some animals: they are so similar to their surroundings that are almost indistinguishable from him. Refusing his own "I" and turning into a robot, similar to millions of other such robots, a person no longer feel and anxiety. However, it has to pay a loss of his personality.

The "normal" way to overcome loneliness in our society is to turn into an automatic. But such a point of view contradicts one of the most common ideas about the person of our culture; It is customary to think that most of us are personalities who can think, feel and act freely, in their own will. Every person sincerely convinced that he is "he" that his thoughts, feelings and desires actually belong to Him. But although among us there are genuine personalities, in most cases such conviction is an illusion, and more than an illusion of dangerous, for it prevents the elimination of the reasons that caused such a situation.

Replacement, substitution of genuine acts of thinking, feelings and desires, ultimately leads to the substitution of a genuine personality pseudolism. Genuine "I" is the creator of his mental manifestations. Pseudo - "I" only fulfills the role prescribed by him, but does it on his own behalf. A person can play many roles and be subjectively confident that every one of them is he. In fact, a person plays every role in accordance with his ideas about what surrounding people are waiting for him; And in many people, if not most of the majority, the true person is completely strangled with pseudolism. The loss of self and its substitution of pseudolism is put by an individual in an extremely unstable position. Turning into reflection of other people's expectations, it largely loses his own, and at the same time self-confidence. To overcome the panic to which this loss of own "I" leads, it is forced to adapt further, to extract "I" from the continuous recognition and approval of other people. Let him himself do not know who he is, but at least others will know if he behaves as they need; And if they know, they will know, and it is worth only to believe them. The Robotization of the Individual in modern society aggravated the helplessness and the uncertainty of the average person. Therefore, he is ready to obey the new government, offering him confidence and getting rid of doubt.

Conclusion

Anxiety and fear accompany humanity from its very nucleation to the present day. Throughout the history, some forced form was replaced by others, limiting human freedom. With external freedom, freedom "from what" there is still some clarity. After all, no one will argue with the fact that any external coercion is not a blessing towards a person. The guarantee of relative external freedom and its equality for everyone has long become one of the most important values \u200b\u200bof human life. However, these external coercions are well noticeable and anyone will always fight against them.

It is much more difficult about the situation with the inner freedom, which is located in the person itself, which cannot be displayed, show. And here, I perhaps agree with the statement that the individual who reached this inner freedom becomes a person, a man rising to a certain moral and intellectual level. This level is characterized by the ability and need to analyze their own consciousness and behavior, compare them with the consciousness and behavior of other people. Only gaining internal freedom, the ability to limit themselves, tolerance to the opinion of the other, the person will be able to realize the creative potentials that are laid in it, to disclose as a person.

Achieving a person of freedom involves the imposition of great responsibility for his actions and behavior, which is why people who are unable to respond for themselves will never be able to become free. It is much easier for them to dump all the blame on someone else or something else, give their freedom, and in return to get a feeling of calm, belonging to any community, security, get rid of the feeling of loneliness. It is these reasons that, according to many thinkers, contributed to the emergence of fascism, dictatorship, conformism in the twentieth century.

In my opinion, the internal freedom is more important for a person than the external, its acquisition may well be a human goal. One external freedom without its restriction of internal, should not be the goal of a person. Confirmation of these words can be the recent situation in Iraq, where after the overthrow of Hussein's regime, the person of the masses temporarily received anything unlimited exterior freedom, he took up robbery.

Therefore, I believe that a person can become truly free only through the acquisition of the inner freedom and maintaining it in any life situations.

Bibliography

1.Fromm E., flight from freedom; Man for himself. - Minsk: Popourry, 1998. - 672 p.

2.Gurevich P.S., Fundamentals of philosophy. - M.: Gardariki, 2000. - 438 p.

.Berdyaev N.A., Philosophy of Free Spirit. M.: Republic, 1994. - 480 p.

.Hajiyev K.S., Reflections on freedom // Questions of philosophy. 1993. №2. P.33 - 46.

.Genthie V., Freedom and moral law in the Thoma Aquinsky // Questions of Philosophy. 1994. №1. P.87 - 102.

.Berdyaev N.A., the fate of a person in the modern world. To understanding our era. - Philosophy of Free Spirit - M.: Republic, 1994, 480 p.

.Jaspers K., Objective - Freedom // New Time. 1990. №5. P.34-37, No. 6. P.40-43.

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The final test work on social science for grade 7.

A.Test. Only one answer option is possible.

1.Ramia, which has the right and permanent organization:

1) regular 2) militia 3) hired 4) special purpose troops

2. What age is the criminal responsibility of minors:

1) from 12 years 2) from 14 years 3) from 16 years 4) from 18 years

3. The responsibilities of Russian citizens include:

a) the protection of nature b) participation in the management of the state; c) admission to national culture; d) compliance with moral norms.

4. What does human freedom manifest?

a) the right of everyone to do as he wants; b) the opportunity to enjoy their rights; c) strictly observed laws in society by all citizens; d) training at the Law Institute

5. The coupress of the nuclear war in the modern world is:
a) private; b) internal; c) regional; d) global.

6. What kind of responsibilities include the duties of the hour in the army?

a) common responsibilities; b) official duties; c) military duties;

7.The discipline is based:

1) on self-consciousness and self-control; 2) at fear before the punishment.

a) probably only 1; b) is true only 2; c) right 1 and 2

8. The question refers to partners of the crime along with the criminal:

1) a person who incited committing a crime;
2) a person who has not reported to the crime seen
a) probably only 1; b) is true only 2; c) true and 1, and 2; d) there is no right answer.

9. Inheritant will be brought to criminal liability since 14 years for the following crimes:

1) terrorism or false report on the act of terrorism, for bringing into disrepair of vehicles; 2) fake documents, making fake money, bribery.

a) probably only 1; b) is true only 2; c) true and 1, and 2; d) there is no faithful answer

10. What approval is correct?

1) the law enforcement authorities do not include customs, FSB, private detective agencies; 2) the police in our country is divided into criminal and police security.

11.Who is the Supreme Commander of the Armed Forces of Russia:

1) Minister of Defense 2) Head of the General Staff 3) President of the Russian Federation 3) Head of Government

12.Grequent statement of wages will be:
1) it happens piecework and timeless; 2) this is a labor money remuneration
a) probably only 1; b) is true only 2; c) true and 1, and 2; d) there is no right answer.

13.Figral enterprises can be determined:

1) the difference between income and expenses; 2) multiplying price by quantity.

a) probably only 1; b) is true only 2; c) true and 1, and 2; d) there is no right answer.

14. Russian merchants and nobility unites:

1) traction for entrepreneurship; 2) patronage and charity.

a) probably only 1; b) is true only 2; c) true and 1, and 2; d) there is no right answer.

15.What of the listed refers to the concept of "money"?

1) an intermediary product acting in the role of equivalent; 2) the ability to be exchanged for any other product,

a) probably only 1; b) is true only 2; c) true and 1, and 2 g) there is no right answer

B.Nayt Total.

1. Ensuring, wholesale, internal, retail.

2.Cluta, coin, assignment, bank card.

V. What is more superfluous and why?

1.1) Financial Activities 2) Insurance 3) Trade 4) Joint Stock Company

2.1) Lawyer 2) Notary 3) Prosecutor 4) Judge

Keys to the test:

A.1.1); 2.3); 3.A); 4.B); 5.1); 6.B); 7.a); 8.a); 9.B); 10.In); 11.3); 12.B); 13.1); 14.B); 15.V).

B.1. Turkov. 2.Money

B.1. The accurate society is a business organization form, everything else is the types of business.

2.Notarius - issues legal documents, all other participants in the lawsuit.

Ecology of knowledge. Psychology: Freedom is primarily the independence of their own beliefs. Be free, it means not to be dependent with yourself. The hidden shape of the manifestation of freedom causes a person to try to be respectful to himself.

freedom- This is primarily the independence of its own beliefs. Be free, it means not to be dependent with yourself. The hidden shape of the manifestation of freedom causes a person to try to be respectful to himself.

When we are not free, our capabilities and abilities are sleeping. We try to wake them up with our emotional state. And it sometimes happens not always friendly in relation to us. We begin to conflict with yourself. This in parallel finding an object in order to remove your excited state. By this we destroy not only others, but first of all yourself. Without finding the causes of emotional explosions, we try to throw the blame for someone, just not on yourself. This false accusation subsequently turns into a boomerang back. This conflict is not permitted, but only aggravated, because the cause of all undertakings served as a conflict with himself due to the ambiguity of his inner concern.

The position of morality does not grow, but only falls. To aggravate the indifference to his own person will allow their own uncertainty, which sometimes prevents us in our development, in our development and growth. It may be associated with any manifestations - natural and innocent.

Inability to stabilize their inner state in time destroy our priorities in society.

Public opinion, and it, as usually occupies an important role in the system of relations, contributes to prevention, and sometimes the development of the conflict with itself.

Events on the origin of human freedom have long distinguished all evolution. The coup in nature is due to the same indicator of the concept of freedom. She is everywhere. Starting from the lower estates, not only in humans, but also in animals. They seek to acquire freedom, that is, independence from the same enemies. Enemies awaken in us it is the desire for freedom, which we are constantly looking for. At the same time, our priorities are growing in front of us because they enable us to fight for their freedom. Thank you for it.

How to find freedom in public manifestation.

First you need:

1. I have it to determine if you have or not;
2. To determine in what moments it is manifested with you, that is, to find her forms of manifestation;
3. Then detect the nature of manifestation;
4. Be able to manage your own freedom;
5. To take power over her so that she brings the results positive, and not destructive.

When the main indicators of free behavior are revealed, it is important to determine for yourself that you give yourself and society. Since in the concept of "I" and "society" inseparable, the freedom must be mutual. You give freedom to society, and thus society gives you freedom.

It is much more difficult.

As you feel about society and society refers to you. The ratio of two indicators will always find a compromise among themselves. The inability to adopt society with all its manifestations will tell you how to determine your advantages and disadvantages.

And the ability to adopt society with all the advantages and disadvantages will help you determine the advantages of it. The variety of direct and reverse process will strengthen your position. The truth of manifestation of the concept of freedom, you will find in yourself when you can distinguish between the two concepts "I" and "Society". Resolving the conflict with society, and therefore with himself, you will gain freedom that will generously reward you. First of all, the harmonious fortune, and then the development and growth of your personality. Evaluating himself to take advantage, you can do a lot for society and for yourself, by purchasing a new state, which will not allow you to continue to conflict with yourself. It will give you new opportunities. Where you can prove yourself in all directions that exist in this world. Your right to choose what you want, how do you want where you want.

It will help you find yourself, disclose non-disgraced abilities and evaluate yourself essentially.

To find an output, you must first find the entrance. The policy of our own belief will help you find the key to the disclosure of your own secrecy. The mystery is always interesting. You are interested in this, when you can reveal your own, individual, distinguished from others. Find your key. He has each of you. The difficulty lies in his finding, as in the fairy tale, the "Golden Key or Adventure of Pinocchio"

An unconscious search, as well as conscious, will always give results. Let the search is limited only by the fact that much does not depend on you and thereby you, passing all the obstacles and overcoming, through suffering, you are able to increase internal strength and self-confidence.

The fruits of your own search will always be, only in which manifestation you accept them, it depends on you. And the fruits will look exactly the way you deserve it.

Take them as in what form they come to you, which means an equal score you deserve it. The inability to take them - this inattention to his own person. So you do not care your personality. Speak to respect yourself, even when you do not want it.

The unwillingness to accept itself in the form in which life sees you, it means that you do not appreciate your life, but that is herself. Appreciate, respect and take everything that teaches your life. This is your fruits, which you deserve. Look for yourself, and you will always find your fruits.published

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There are various approaches to the problem of identity freedom: fatalistic, industrialist, dialectical.

Fatalism- actually rejects freedom, absolutes necessity; He puts a person in full dependence on natural or social necessity. A person has no freedom of action, everything happens strictly unambiguously, it is necessary. As L. Bushner wrote, freedom is the freedom of a person with connected hands, this is the freedom of birds in a cage.

Indeerministianthe position absolutes the freedom of the will of the person in society and the rule of chance in natural and social reality. The reality itself is the flow of accidents; The fact that people are usually taken for the need, there is a "conspiracy of chances." In this case, freedom is the ability to act as you want. Freedom is freedom of will. Will - in its essence there is always a free will. Ekaterina Great said: "Freedom is when no one can make me make what I don't want." However, it is obvious that the desires and deeds of a person have their borders caused by the natural forces or the interests of other people. A trial of a man took place in the United States, who, waving his hands, inadvertently broke his nose to another person. The accused was justified by the fact that his no one could deprive the freedom to swing their own hands. The court decision was reading: the accused is guilty, since the freedom to swing the hands of one person ends where the nose of another person begins.

Dialectical approach: there is no absolute freedom, freedom is always relative, it is always associated with the need and opportunity. Imagine that the individual reached absolute freedom. It becomes so free, a person will begin to understand that his freedom turned into boundless loneliness. E.Fromm in the book "Escape from Freedom" shows that by eliminating all the forms of dependence, a man in the end remains alone with his individual "self." Nature disappears, society. Numerous ties disappear, which, although they limited human freedom, but they made him a close-defined circle of people, tied it with certain things. People are not free in the choice of objective conditions, but they have the famous freedom in choosing the goals and means of their achievement. Free not the will, which chooses, proceeding only from the desire of a person, and will, which relying on the mind, chooses with compliance with objective necessity.

Abstract, like absolute, freedom is not; Freedom is always concrete. The measure of freedom of personality is determined by a specific situation that has a spectrum of opportunities, as well as the level of development of personality abilities, level of culture, understanding the prospects for the implementation of its goals and the responsibility measurement. Freedom folds out disabled need.looking opportunity, from the choice of opportunity in accordance with your interests, from the choice of the most effective to implement such an opportunity. Freedom is associated with the liability of the person in front of himself, other people, society. If, for example, the doctor missed the possibility of curing the patient, which due to the negligence of the doctor became disabled, then he must be responsible for this. Freedom generates responsibility, the responsibility sends freedom.

You can highlight two responsibility concepts: classical and non-classical. According to classical concept, the subject of the action is responsible for its consequences. As a carrier of responsibility, the subject must be independent and free. It must be able to provide for the consequences of his actions, and this is possible only when it works independently, and not as a "screw". The subject of the action must respond to someone: before the court, the head, God or his own conscience. Ethics of responsibility are ethics actions. The subject constructs its actions, the nature of these actions is not specified initially.

Non-classical conceptresponsibility is applicable where the subject acts as a member of the Group, where due to the separation of functions, in principle, it is impossible to provide consequences of their actions. The subject of the action is now initially not for the failures of its actions within the framework of a given organizational structure, and for the entrusted case, for the success of the latter. It can be said that the classical concept more corresponds to the concept of absolute freedom, and non-classical - free society, with the requirements of which you have to be considered everyone. The non-classical concept is saturated with problematic aspects that are waiting for their permission. One of them is the problem of dividing responsibility. In modern society, with its high risk, it is impossible to save efforts to develop relevant responsibility.

8 . The problem of freedom is one of the main philosophy. Search for exemption paths from any forms of coercion, censorship and restrictions that go beyond the natural need for self-preservation of society are significant conquest philosophy of mind.

One of the most developed concepts of freedom is the concept of N.A. Bardyaeva. He believes that the connection of freedom with natural or social necessity deprives the true freedom of any sense. Freedom is not only the choice of the possibility, freedom is creation, creation new. "Creativity," Berdyaev writes, "there is no giving the more advanced form to this world, it is also exempted from the severity and slavery of this world." Freedom is neutral from creativity. Only free creating. In the work, a person is equal to God, and God is absolutely free.

Among the modern concepts of freedom, the greatest distribution received existentialist.Existentialists believe that the standardization and bureaucratization of all spheres of life, the influence of the media generates a tendency to safety of man.Image of the social ties and aspirations of people as not genuine and destructive, they oppose them absolutized, "autonomous" freedom of internal action, the possibility of a person internally relate to himself (self-reflection), urge to trust only the voice of their conscience - excluding public norms and objective criteria selected Individual values. In their opinion, the "true" choice will not be a choice of something having an objective nature, not the choice between good and evil, but the choice of his self, itself; Only such a choice leads, allegedly, a person to approved by its uniqueness and uniqueness. In addition, the choice comes in the form of "Jump in the Unknown", i.e. Some irrational act. The "free" choice of man, in their opinion, is predetermined in advance in its internal necessity, i.e. Some fatal, mystical power inside a person pushing it to a particular choice. Consequently, a person himself chooses his essence (conscious), regardless of its surrounding reality. Thus, the existentcyolic interpretation of freedom is reduced to the call "free from the entire public," external ".

One of the aspects, the forms of manifestation of human freedom is the ability of a person to transform the world around him, its ability to transform himself and that surrounding society, part of which he is. The background of this ability to create itself also arises at the potential level of the evolution of matter. In this sense, freedom can be defined as the highest form of self-submerization and self-organization of matter, manifesting itself at the social level of movement.

A modern man connects the improvement of life with the progress of scientific knowledge. However, the development of scientific classifications and definitions, attempts to rationally organize life for the purpose of maximizing extension, to control work and entertainment, childbearing and enjoyment, education and education - all this means expanding the field of the application field, manipulating life.

The identity development is impossible without overcoming all its forms of alienation from society. Alienation- This is a social process, during which the human activity together with its results turns into an independent force that dominates him and hostile to him. Alienation is to a certain extent fetishization of human performance. An alienated person becomes a slave of things produced by him, a slave of property and money. In essence, it turns into an instrument of other people's goals. Its creative content is energized from his own activity. The main reasons for the alienation: - the total distribution of private ownership; - allocating bureaucracy; - Social inequality and operation. "Remove" alienation is possible only in such a society, where all rights and freedoms of personality are fully implemented (the right to work, on education, medical care, etc.).

In the modern world, the phenomenon of the game is significantly increasing, which is due, on the one hand, an increase in free time, and on the other - the burden of life by labor, power, various needs, entrepreneurs. The game- This is a kind of escape from the everyday world, where violence is prevailing, tough regulation of behavior, grave work and jet of established moral values. The game performs mostly compensatory function. In the illusory form of the game, a person seeks to achieve success, recognition, power, wealth. But the game that has always been present in culture is now beginning to acquire some kind of dual character. This is because not the game is a lot of life, but on the contrary, all that the person is deprived of life, goes into the game. Even as a viewer, and not a member of various competitions, a person is not exempt from his "too human" worries and passions, but, on the contrary, implements them in illusory compensatory form.

For each person it is extremely important to feel free and independent of external circumstances and from other people. However, it is not easy to figure out whether true freedom exists, or all of our actions are due to the need.

Freedom and necessity. Concepts and categories

Many believe that freedom is an opportunity to always act and act as he wants to follow their desires and not depend on someone else's opinion. However, this approach to the definition of freedom in real life would lead to the arbitrariness and infringement of the rights of other people. That is why the concept of necessity is allocated in philosophy.

The need is some life circumstances that restrain freedom and force a person to act according to common sense and adopted in society standards. The need sometimes contradicts our desires, however, thinking about the consequences of their actions, we are forced to limit their freedom. Freedom and the need for human activity are the philosophy categories, the relationship between which is the subject of the dispute of many scientists.

Is there absolute freedom

Full freedom implies to make absolutely everything that he wants, regardless of whether his actions cause any harm and inconvenience. If everyone could act according to their desires, without thinking about the consequences for other people, a full chaos would reign in the world. For example, if a person wanted to have the same phone as a colleague, having complete freedom, he could simply approach and take it away.

That is why society created certain rules and norms limiting permissiveness. In the modern world, freedom in human activity is regulated primarily by law. There are other norms that affect the behavior of people, for example, etiquette and subordination. Such actions gives a person confidence that his rights will not be infringed by others.

Communication of freedom and necessity

In philosophy, there are no disputes about how freedom are interpreted among themselves and the need to contradict the concepts of each other or, on the contrary, are inseparable.

Freedom and the need for human activity are considered by some scientists as mutually exclusive concepts. From the point of view of adherents of the theory of idealism, freedom may exist only in the conditions in which it is not limited to anything. In their opinion, any prohibitions make it impossible for a person to awareness and estimating the moral consequences of his actions.

Supporters of mechanical determinism, on the contrary, believe that all events and actions in human life are due to the external necessity. They fully deny the existence of freedom of will and determine the need for an absolute and objective concept. In their opinion, all deeds committed by people do not depend on their desires and are obviously predetermined.

Scientific approach

From the position of the scientific approach, freedom and the need for human activity are closely interrelated. Freedom is defined as disabled need. A person is not able to influence the objective conditions of its activities, but at the same time he can choose the purpose and means to achieve it. Thus, it is an opportunity to make a conscious choice. That is, to accept this or that decision.

Freedom and the need for human activity cannot exist without each other. In our life, freedom is manifested as permanent freedom of choice, the necessity is present as objective circumstances in which a person is forced to act.

in everyday life

Every day a person is given the opportunity to choose. Almost every minute we make decisions in favor of one or another option: get up early early or dare to sleep, eat something hearty or drink tea for breakfast, go to work on foot or drive by car. The external circumstances at the same time on our choice do not affect - a person is guided exclusively personal beliefs and preferences.

Freedom is always a relative concept. Depending on the specific conditions, a person can have freedom or lose it. The degree of manifestation is also always different. In some circumstances, a person can choose the goals and means of their achievement, in others - freedom lies only in choosing the way to adapt to reality.

Communication with progress

In ancient times, people had rather limited freedom. The need for human activity has not always been realized. People depended on nature, the secrets of which could not comprehend the human mind. There was a so-called unknown necessity. The man was not free, she remained a slave for a long time, blindly obeying the laws of nature.

As science develops, people have found answers to many questions. The phenomena that were previously for a person are divine, got a logical explanation. Acts of people have become meaningful, and causal relations made it possible to realize the need for certain actions. The higher the progress of society, the freer becomes in it. In the modern world, only the rights of other people are the boundaries of Freedom of Individual.