Assignments for students on the topic "Freedom and responsibility"

1. Read the text (1930-1990) - Russian-Georgian philosopher and answer the questions:

Freedom is usually understood empirically as "freedom of choice".

It is believed that we are free when we can choose, and the more choice, the more freedom. If a person has freedom of choice, then freedom is called, firstly, the very presence of choice and, secondly, the unpredictability of what exactly he will choose. This is the empirical meaning of the term "freedom".

And the philosopher says something completely different - more correct. He says: the problem of choice has nothing to do with the problem of freedom. Freedom is a phenomenon that takes place where there is no choice. Freedom is something that contains necessity in itself, that's how the category is introduced. Something that is a necessity of itself is freedom.

It is not a matter of choice here, not of the range of assumed possibilities - a free phenomenon is called such a phenomenon, the necessity of which is itself. Need! Something that is done with the necessity of inner certainty, or simply inner necessity, is something that is done freely.

Questions and tasks:

1. Referring to the text of M. Mamardashvili, highlight the starting points of his characterization of the concept of "freedom".

2. The necessity of what activity does the freedom of a philosopher include?

3. Why do the rest of mankind need philosophical projects of spiritually free choice?

Read the text (1874-1948) - a Russian philosopher (in his youth he was fond of Marxism, then switched to Christianity. In 1922, he was expelled from Soviet Russia with a group of philosophers) and answer the questions:

“Man creates his greatness, and power, and his insignificance, and weakness, his royal freedom and his slavish dependence, he recognizes himself as the image and likeness of God and a drop in the ocean of natural necessity. Almost with equal right one can speak of the divine origin of man and of his origin from the lower forms of the organic life of nature. With almost equal force of argument, philosophers defend the original freedom of man and the perfect one, introducing a person into the fatal chain of natural necessity ... a strange creature - double and ambiguous, having the appearance of a regal and the appearance of a slave, a free and chained being, strong and weak, uniting in one being greatness with insignificance, the eternal with the perishable.

Questions and tasks:

Do you share Berdyaev's conclusion about the inconsistency of human nature? What, in your opinion, is manifested by the “royal freedom” of a person? What testifies to his "slave dependence"? Was man in his original existence in the early stages of development free, or was he completely at the mercy of necessity? What forces personified then a severe and immutable necessity for a person?

For discussion:

The German philosopher wrote: “Freedom should not be a favor or a boon that can be used as a forbidden fruit. Freedom must be guaranteed by an order as clear and unchanging as the laws of nature.

What order do you think Schelling had in mind?

- “We will be freed from external oppression only when we are freed from internal slavery, that is, we take responsibility and stop blaming external forces for everything”

The age of “dangerous freedom has come, a freedom other than the political and social freedom of the last past: an inner freedom that is always a test, never a privilege”

G. Rauschning

From the open bank of FIPI tasks

1. Read the text below with a number of words missing. Choose from the proposed list of words that you want to insert in place of the gaps. “Sociologists emphasize that social __________ (A) can only be effective if it adheres to the “golden mean” between freedom of choice and __________ (B) for it. The effectiveness of social control is ensured mainly not due to coercion, but due to the presence of common values ​​that have established themselves among people, and the stability of __________ (B). It should also distinguish between internal and external social control. External control is understood in science as a set of social __________ (D) that regulate people's activities. External control can be formal or informal. Formal is based on instructions, prescriptions, __________ (D); informal control is based on the reactions of others and is not formalized. Excessively strong, petty social control, as a rule, leads to negative results. If external control weakens for any reason, a person may generally lose the ability to control his behavior. Therefore, especially in modern society, it is important to form people's internal control, or __________ (E).” 2. Are the following judgments about human freedom correct? A. The freedom of a person in society is the ability to act in accordance with one's desires and aspirations. B. The freedom of a person in society is limited by the interests of other people, of society as a whole. 1) only A is true 2) only B is true 3) both statements are correct 4) both judgments are wrong 3. Are the following judgments about human freedom correct? A. Human freedom is synonymous with permissiveness. B. Human freedom is impossible in the conditions of social relations and interactions. 1) only A is true 2) only B is true 3) both statements are correct 4) both judgments are wrong

4. The table below shows the letters that represent the missing words. Write in the table under each letter the number of the word you have chosen.

5. Social equality is an ideal that for centuries reflected the eternal desire of people for justice and inspired mass social movements and humanistic currents of social thought. Historical practice confirms that complete equality is unattainable. And not only because of the differences in abilities and inclinations inherent in people by nature itself, but also because of the unequal social status, quality and productivity of their work. In this sense, inequality between people is irremovable and only changes its shape and size.

The impact of inequality on society is also ambiguous. The desire to take a higher position on the ladder of the property hierarchy encourages people to increase the efficiency of their activities and social status. Attempts to introduce an egalitarian distribution of property and income only undermine economic development. But, having exceeded a certain level, property inequality loses its stimulating role and turns into a negative factor in social life. Excessive wealth, especially easily obtained, as well as marginal poverty, dampen the impulses for economic development, generate social tension, and undermine the political stability of society. To the extent that social inequality favors economic and socio-cultural development and the stability of society, it can be considered normal. It becomes redundant when it weakens the incentives for economic activity and creates hotbeds of tension that are fraught with social upheavals.

The problem of excessive social inequality becomes most acute during periods of social transformation, when the established structures of equality and inequality are being dismantled, and new mechanisms for the distribution of material goods, social services, values ​​of life and culture are still being formed.

4. The authors argue that "the problem of excessive social inequality becomes most acute during periods of social transformation." Give the two reasons given by the authors that determine this sharpness, and, relying on the knowledge of the social science course and related disciplines, illustrate the statement made by the authors with one example.

6. Are the following statements about personal responsibility correct?

A. Responsibility involves foreseeing the consequences of one's own actions.

B. Responsibility involves an assessment of one's own actions in terms of their social orientation.

1) only A is true

2) only B is true

3) both statements are correct

4) both judgments are wrong

Sociology

7. “The higher the position of a person, the more stringent should be the framework that restrains the willfulness of his character” (G. Freitag).

8. "Along with state laws, there are also laws of conscience that make up for the omissions of the legislation." (G. Fielding)

Culture is the creation of man and the use of symbols, crafts. Culture can be understood as the "lifeline" of an entire society, and this would include norms of customs, dress, language, rituals, behaviors, and belief systems. Sociologists emphasize that human behavior is primarily the result not so much of nature (biological determinants) as of upbringing. Human behavior actually cannot exist outside the influence of culture. What initially seems to be a natural feature of our lives - sexuality, aging, death - has been made significant by culture and its transformative influence. Even food consumption, while obviously natural, is permeated with cultural meanings and customs.

Cultural universals are such norms, values, rules, traditions and properties that are inherent in all cultures, regardless of geographical location, historical time and social structure of society.

Culture is considered in sociology as a complex dynamic formation that has a social nature and is expressed in social relations aimed at the creation, assimilation, preservation and dissemination of objects, ideas, value ideas that ensure mutual understanding of people in various social situations.

The object of sociological research is the specific distribution of the forms and methods of development, creation and transfer of cultural objects existing in a given society, stable and changing processes in cultural life, as well as the social factors and mechanisms that determine them. In this context, sociology studies the widespread, stable and recurring in time diverse forms of relations between members of social communities, groups and society as a whole with the natural and social environment, the dynamics of the development of culture, which makes it possible to determine the level of development of the culture of communities and, consequently, to speak about their cultural progress and regression.

Each specific community (civilization, state, nationality, etc.) creates its own culture over many centuries, which accompanies the individual throughout his life and is transmitted from generation to generation. The result is a multitude of cultures. Sociologists are faced with the problem of determining whether there is anything in common in human culture or, in scientific terms, whether there are cultural universals.

In 1959, the American sociologist and ethnographer George Murdoch singled out more than 70 universals - common elements of all cultures: age gradation, sports, body jewelry, calendar, cleanliness, community organization, cooking, labor cooperation, cosmology, courtship, dancing, divination, division of labor, etc.

Cultural universals arise because all people, no matter where they live in the world, are physically the same: they have the same biological needs and face common problems that the environment poses to humanity.

People are born and die, so all nations have customs associated with birth and death. Since they live together, they have a division of labor, dances, games, greetings, etc.

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In society, norms perform a number of important functions. First, they contribute to social integration (1) (ie maintaining cohesion in society). Secondly, they serve as a kind of standards (2) of behavior, a kind of instructions for individuals and social groups performing certain roles (3). Thirdly, they contribute to the control (4) of deviant behavior. Fourth, ensure the stability (5) of society. According to the nature of the regulation of social behavior, norms-expectations and norms-requirements are distinguished. The norms belonging to the second group are more strict. Violation of such norms entails the application of serious sanctions (6), for example, criminal or administrative

Social control (1) corrects the behavior of individuals in society, thereby forcing them to comply with social norms (2). It is this factor that allows not only maintaining social stability in society, but also contributes to social progress (3). Social control is based on the application of sanctions (4), which can be direct or indirect, hard or soft, legal or moral. In the process of socialization (5), norms are assimilated quite firmly, so much so that a person clearly knows when he goes against the rules established in society. An important regulator of human behavior in society is the internal control or self-control (6) of a person.

Sociologists emphasize that social control (1) can be effective only if it adheres to the "golden mean" between freedom of choice and responsibility (2) for it. The effectiveness of social control is ensured mainly not due to coercion, but due to the presence of common values ​​that have established themselves among people and the stability of society (3). It should also distinguish between internal and external social control. In science, external control is understood as a set of social mechanisms (4) that regulate people's activities. Excessively strong, petty social control, as a rule, leads to negative results. A person can completely lose initiative and independence (5) when making decisions. Therefore, especially in modern society, it is important to form people's internal control, or self-control (6).

Social conflict (1) is a clash of opposing goals, attitudes, opinions and views of people involved in social interaction. It is always preceded by the realization of the difference (2) of one's interests from the interests of other groups and the desire (3) to protect one's interests. The prevalence of social conflicts prompted scientists to carefully study this phenomenon within the framework of a special science - conflictology (4). According to most scientists, it is impossible to avoid conflicts (5). According to G. Simmel, conflict is a way of self-development (6) of society.

Most Russians are quite liberal in everything that concerns their personal success in life. But they are quite conservative when it comes to the role of the state in domestic and foreign policy. Such sentiments were revealed by the scientists of the Institute of Sociology of the Russian Academy of Sciences, who will present today the report "Civil Activism: New Subjects of Socio-Political Activity". Regardless of the value orientations of Russians, their civic activity in society is changing qualitatively, requiring reciprocal steps from the authorities towards dialogue.

Democratic institutions "are dissatisfied with a significant part of the population not only in Russia, but also in many developed countries," Vladimir Petukhov, one of the report's authors and head of the Center for Comprehensive Social Research, explained to Kommersant. But "compatriots have no total disappointment either in the Russian, very imperfect version of democracy, let alone in democratic values," he asserts.

There is disappointment in the active parties, as well as in the "same" political leaders who have been irremovable for more than 20 years. There is distrust in the institutions of power, the inefficiency of which everyone could see from their own experience. Because of this, civic activity is growing in the country, sociologists were convinced (the study was conducted in March 2014 with the support of the Institute for Socio-Economic and Political Research).

Sociologists have not found strong evidence for the stereotype that "Russian society, which has experienced post-totalitarian trauma, is apathetic, inert, and paternalistically oriented." According to their polls, 37% of Russians are focused "on initiative, the ability to achieve success, self-esteem, rationality, willingness to cooperate, desire for change." Sustainability, "stability, reproduction of oneself in an unchanged form and a negative attitude towards change" is characteristic of 29% of citizens.

True, Russians adhere to the liberal values ​​of "individualism, nonconformism, entrepreneurship" "in achieving their own life goals." In assessing the role of the state within the country and abroad, the liberals make up 8%, and the statesmen-statesmen - 56%. According to sociologists, "the demand for a 'strong hand' and the development of one's own statehood as opposed to an orientation toward an alliance with Western countries" is obvious. But this does not mean a request to "tighten the screws". The sovereigns are sure that a "strong state" must ensure "the equality of all citizens before the law and the "rules of the game" binding on all."

A typical active Russian, as sociologists have revealed, is a person under the age of 30, who has a higher education and lives in a large regional or regional center, who considers himself to be in the middle strata of society and quite often (at least once a week) uses social networks. A typical inert Russian is a resident of the regional center over the age of 60, who has a secondary specialized education and has retired, who considers himself to be in the lower strata of society and does not use social networks. This difference "distinctly expresses" the latent "conflict between the 'Soviet' and 'non-Soviet' generations." Sociologists have yet to figure out which generation is more sensitive, for example, to "tightening the screws."

However, despite the difference in "generations" and value orientations, activity in society is growing. At the same time, "non-political and political activism are not opposed, but, on the contrary, complement each other." The vast majority of respondents (79-81%), "participating in the activities of non-political public organizations, are included in one form or another in the political life of the country." In March, 57% of respondents said they were involved in political action to some extent. Of these, 12% have already preferred "active forms of participation" - from online communities of political like-minded people to party membership. Another 45% show interest in politics, but do not go beyond the episodic and mostly "ceremonial" involvement (they discuss politics in their circle and purposefully go to the polls).

Under these conditions, the dialogue between "state institutions and citizens" is extremely important. The latter are active and sometimes resolute in protecting the interests of their home, their court. But dialogue with local governments usually develops after protests. As for politics, in the opinion of sociologists, against the backdrop of a general disillusionment with the current parties, "some kind of "departization" of political life is objectively brewing." The result may be a kind of "social-party holdings" or "parties of the same demand." This could "reduce the sharpness of the ideological and ideological confrontation" in society through "a significant expansion of the socio-political agenda."

It is only important that the authorities and citizens equally perceive the term "dialogue". "This is not talking about "painful things" with someone from the authorities," Vladimir Petukhov explained to Kommersant. According to him, for civil activists "dialogue means an opportunity to put pressure on the government in order to get it to solve urgent problems." Sociologists do not rule out an increase in protest activity, despite its current decline. Moreover, in the course of the polls, it turned out that "the conformism and long-suffering of the Russian hinterland are greatly exaggerated."

"Already today, the readiness to protest in defense of the economic and social rights of citizens is more often expressed by residents of rural settlements (40%) and urban-type settlements (45%)", while among residents of megacities, where the "nuclear" protest electorate prevails, only 26 are ready for this %. But the inhabitants of the outback have "significantly fewer" opportunities to achieve an effect through legal forms of protest. Sociologists do not rule out the return of "such archaic forms of expressing one's discontent as spontaneous riots and pogroms." In addition, polls have shown that "today there is a latent legitimization of radical forms of political struggle - more and more citizens consider the formation of combat detachments an acceptable measure to protect their rights (growth from 25% in 2012 to 28% in 2014)". Sociologists emphasize that "aggressive discourse is no longer perceived as marginal."