Golden Rule of Ethics It says: do unto others as you would have them do unto you. In different eras, this principle was reflected in religious and philosophical teachings, such as Christianity, Judaism, Buddhism, and Islam. At its core, this golden rule is the result that crowns the moral laws defined for a person living in society.

« Golden rule“has a universal human character and constitutes the moral basis for the formation of all other human qualities. From this rule follow all the commands concerning both the love of man for man, and of man for the Almighty. In fact, the biblical commandments of love come from this rule.

Biblical love prescribes a person to have a respectful and merciful attitude not only towards his neighbors, but also towards his enemies. How to apply the “Golden Rule” if a person has already harmed you with his actions. Isn’t it better in such a situation to use the Old Testament principle “an eye for an eye, a tooth for a tooth?” However, even in the Old Testament, punishment was not limited to lynching; it was the prerogative of judges. Thus, if there is no way to solve the problem yourself, you need to turn to society for help.

The “Golden Rule” in the early historical times of human development was determined by philosophical and ethical prerequisites; to this day it continues to be supplemented, analyzed and refined. In early childhood, a person begins to understand his “I”, but through it he begins to understand the feelings and desires of another person: as soon as you pinch yourself, it becomes clear how painful it is for another person. In the life of an individual, the “Golden Rule” begins to operate, which is enshrined in different nations by proverbs and sayings. “Don’t dig a hole for someone else, you won’t fall into it yourself,” “whatever comes back, so will it come back.”

The “Golden Rule” in different religions is a teaching given to man by God. Only in the implementation of this rule does he see a way to harmonize relations between people who differ in their moral qualities, life attitudes, abilities, and cultural level.

The “Golden Rule” constitutes a universal universal value, without which it is doomed to extinction. This is confirmed by the entire history of the development of human society, when empires fell that violated this rule. Its formation as a moral value and ideal of each individual is the main task of ethical education.

(Questions 10-12 taken all together)

1. Ethics options -1: ethics of love; ethics of success; ethics of valor

2. Ethics options -2: ethics of “reasonable egoism”; hedonistic ethics.

3. Ethics options -3: environmental ethics; religious ethics.

Types of ethics (for life's sake..):

Ethics of Valor or ethics of honor

Glory to the prince, and amen to the squad.

A warrior voluntarily accepts death.

Ethics of love

Mother Teresa, relationships between people, love for the motherland.

Ethics of success

Ethics of survival (well-being)

Ethics of creativity

Ethics is seen as an action that we perform while thinking about how to do it ( for example, whether to attract attention or not when entering a classroom)

Hedonism(ancient Greek ἡδονή - “pleasure”, “pleasure”) - an ethical doctrine according to which pleasure is the highest good and purpose of life.

The ethics of “reasonable” egoism (opposite to the ethics of love) - the desire to satisfy interest (interest - simple and understandable needs that every person has). There is an idea that all people need the same thing.

An egoist thinks only about himself, but a reasonable person lives among other people and understands that he has the same interests as others, as a result, conflicts can arise between them, and there is a desire to coordinate their relationships to satisfy their interests ( altruism is the opposite of selfishness). The law harmonizes the weak and the strong.

Reasonable egoism - as a form of individualism ( a person starts with himself, does it himself, he does not demand actions from others and does not impose his own actions). The opposite of individualism is collective ethics (whole part, implementation of the law, ethics of socialism). The extreme ethics of egoism - individualism, collectivism - the ethics of ecology ( why do we kill animals and eat them, but don’t do this to people?).

Act in the interests of all living things. That is, we must assume that I am life that wants to live and that is among other life that wants to live; you need to live in such a way that this life is not built at the expense of another life. (book – “Don’t Let Me Go” by Kashio Ishiguro)

Ethics of religious faith - faith in God (actions described in the sacred text, i.e. how to live: Koran, Bible). Based on understanding of religious text.

You can put the principle: “Do this for the sake of this,” here there can be life as a whole, love, well-being, in short there is some kind of value.

Freedom is the reason for one's own actions. In the history of European culture, much attention was paid to freedom, in contrast to Eastern culture. Kant paid great attention to freedom. There is a difference between external ( no coercion) from inner ( freedom of consciousness, freedom to decide, reflection allows a person to decide). Varlam Shalamov believed that it is possible to turn off decision-making in a person.

Ethics is a phenomenon that exists among people. A person is responsible for his actions, and this is where ethics is born. Pursuing his values, a person commits an action - an act - a responsibility. People in any environment have the choice to commit actions for which they are then responsible.

The basis of a person’s relationships with other people, with society as a whole, is the golden rule of behavior: “ don't do to others what you wouldn't want them to do to you" (negative wording) and " treat others as you would like them to treat you"(positive formulation). Anyone who violates the golden rule of behavior cannot count on being treated kindly. At best, they will not notice him; at worst, they will treat him on the principle of “an eye for an eye, a tooth for a tooth.”

1. The golden rule is the main principle of human coexistence

In its positive form the rule states:

do unto others as you would have them do unto you.

In negative:

Don’t do to others what you wouldn’t want them to do to you.

The Golden Rule gives a holistic and concentrated idea of ​​morality and captures the main thing in it: attitude towards to others as to yourself. It establishes, fixes, defines measure human in man, morally equalizes people and likens them to each other.

According to A. A. Guseinov, when we talk about moral equality, we are talking about only one thing - that every human individual deserves to have the right to happiness and that “mutual recognition of this right is a condition of moral communication.” The Golden Rule requires “an individual to put himself in the place of another every time and to behave towards others as if he were in their place.” “The mechanism of the golden rule can be defined as assimilation, as a requirement to mentally, in the imagination, put oneself in the place of another.”

Moral equalization - quantitative procedure, moral assimilation - high quality procedure. Together we have measured process: the golden rule suggests a person measure your actions with the actions of others, to measure the actions of others by your own standard and, conversely, to measure your actions by someone else’s standard; in a word, it offers to find general measure one’s own and others’ actions and act in accordance with this general measure.

In its negative form, the golden rule states minimally low the bar or boundary of a person’s moral attitude towards other people, prohibits doing evil, in other words, establishes minimum

In its positive form it establishes as high as possible the bar of a person’s moral attitude towards other people, encourages good, good deeds, in other words, determines maximum moral requirements for human behavior.

Thus, the golden rule covers the entire range of moral actions and serves as the basis for distinguishing and defining moral categories good And evil.

Here is what the famous Polish teacher Janusz Korczak writes about this: “I have often thought about what it means to be kind? I think, kind person- this is a person who has imagination and understands how another feels, knows how to feel what the other feels. If someone torments a frog or a fly, he will immediately say:

It performs the same function in relation to the category debt. To do this, let's look at the rule from the other side, namely, how it commensurates your own and others' actions. IN foundation of this commensurate, i.e. initially lies the following. People, society gave me life, made me a human being (fed, clothed, shoed, raised, educated, etc.), i.e. they treated me more or less well, the way I I'd like to for others to do to me. Accordingly I act or must to deal with them (parents, people, society), in a particular case, must repay them in kind, i.e. with my behavior Not must worsen-reduce the quality-quantity of life (given to me and others), moreover, as much as possible must care about improving and increasing the quality and quantity of life (mine and others, society as a whole). This is a general understanding of duty. It is naturally divided into particular types depending on who we mean by “others.” If the “others” are parents, then this is a duty to parents. If “others” are a people, a nation, then this is a duty to the Motherland; if “others” are all humanity, then this is a duty to humanity.

There is a debt normal deviation similar from the optimal norm needs. The latter is a deviation from the optimal norm in relation to the life and health of an individual. Debt is a deviation from the optimal norm in relation to the life and health of society. The fulfillment of a duty by specific people is of the same importance for the health of society as the satisfaction of a need is for the health of an individual. In youth, a person accumulates debt because he still only takes from others, but still gives practically nothing to them. In adulthood, a person from gives a debt, and gives“in debt.”

If morality (moral) regulates people’s relationships, ensures the health of society within the framework of the optimal norm and the nearest deviations from it (consciousness of duty and fulfillment of it), then right regulates people’s relationships, ensures the health of society in a broader sense - prevention, prevention or treatment pathological deviations from normal health, called delinquencies and/or crimes. What are they for the life and health of an individual? illnesses, topics for the life and health of society are offenses And crimes. When there are a lot of offenses and crimes in a society, then it is a sick society in the legal sense. There is even less to say about the health of society in a moral sense.

The golden rule establishes a connection-correspondence between the life-health of an individual and the life-health of society. It asserts that the life and health of society are based on the life and health of people, that moral is not valuable in itself, but has a root in the life and health of a particular person, is, so to speak, natural continuation this life-health. Moral health, on the one hand, is part of the health of society or a separate set of people (nation, collective, etc.), and on the other hand, it includes integral part into individual human health. Right also not valuable in itself. It is natural continuation morality. It, in essence, like morality, is based on the golden rule. Let us remember what Hobbes wrote: “a person should be content with the same degree of freedom in relation to other people as he would allow other people to have in relation to himself” (see text above). The old political-legal rule says approximately the same thing: “Everyone is obliged to obey only the law to which he himself has given his consent.”. This rule may be somewhat categorical, but it is essentially true, since it is based on the golden rule. Or this rule: “Without violating the rights of others, you protect your own” (from the 1984 film by Jacques Cousteau). This rule is followed by thousands of miners in the gold mines of the Amazon. Theft is practically unknown there. The rule, if you think about it, is a particular expression of the golden rule in its negative formulation. So, in the deepest sense law is mutual admission and mutual restriction of freedom. From the mutual assumption of freedom flow various human rights. From the mutual restriction of freedom flow no less diverse human responsibilities.

The golden rule also has the property that it self-sufficient, looped, has a basis in itself. It, in particular, connects “I want” and “need”, the randomness of “I want” and the necessity of “need”. This connection results in what we call freedom. Golden Rule - freedom formula . Combining in the golden rule, “I want” and “need” mutually allow and limit each other, establish a measure, measures they eat each other.

By combining “want” and “need”, the golden rule also removes the dilemma ethics of happiness And ethics of duty. It requires from a person only what he himself wants in relation to yourself. No wonder the rule is called golden.

A kind of negative cast of the golden rule is the “rule”, which is expressed in the well-known words “an eye for an eye; tooth for tooth”, “vengeance is mine and I will repay”, in proverbs like “what comes around comes around”, etc. The meaning of this “rule” is that if they did something bad to you, then you have the right or must repay the same coin. This “rule” is superficially similar to the golden rule, but in essence it is its antipode. It works when Not The golden rule applies (is broken). How destructive is it for human relations, can be seen in the example revenge(if you did bad to me, then I will do bad to you). Particularly destructive blood revenge, which sometimes led to the destruction of entire clans.

———————

They may ask: if the golden rule is so good, then why do people break it, why do they do evil, do not fulfill their duty? The situation here is approximately the same as in the case of health and illness. The latter do not devalue health at all. On the contrary, a sick person strives to become healthy again. So it is with the golden rule. Violations of the golden rule do not invalidate it. In the overall balance of human actions, actions based on the Golden Rule certainly outweigh actions that violate it. Otherwise, we would be dealing with a sick, dying society.

Tsar Berendey in A. N. Ostrovsky’s spring fairy tale “The Snow Maiden” quite rightly says:

What is the value of light?- Truth and conscience only hold on.

2. The golden rule is far from so elementary and obvious.

as it may seem at first glance. In order for it to operate, at least two conditions must be met:

1. A person himself must be normal, healthy, or, if he is unhealthy and abnormal in some way, then he must take this unhealthyness and abnormality into account when determining his attitude towards another person (other people). The attitude towards another (others) is a continuation of the attitude towards oneself. If a smoker, alcoholic, drug addict ruins himself, ruins his health, then he is contraindicated to act in accordance with the golden rule (not in general, of course, but in a certain respect: smoking, drinking alcohol, taking drugs). Moreover, if for alcoholics and drug addicts such a contraindication is absolutely, of course, then for a smoker it is possible to adjust his behavior towards others. A smoker may be aware of the harm of smoking and, in accordance with this consciousness, minimize the harm he causes to others (for example, try not to smoke in the presence of others - although in a densely populated city this is almost impossible).

2. A person must be able to mentally put himself in the place of others and thus correct his behavior. This is not an easy procedure. Very often people harm others not out of malice, but because of their thoughtlessness, in particular, because of the inability to mentally put themselves in the place of others in specific situation. For example, a smoker, knowing that smoking is harmful, still smokes, not sparing not only himself, but also the people around him. Why is this happening? Because for a smoker, the pleasure of smoking outweighs the awareness of the harm from this smoking. Smoking in the presence of non-smokers, he does not think (or drives away the thought) that non-smokers do not at all experience pleasure from his smoking, but, on the contrary, suffer.
The smoker did not put himself in the place of others (non-smokers). Otherwise, instead of pleasure, he would experience only suffering. They may say that this situation with a smoker speaks not more about his thoughtlessness, but about his callousness, lack of conscience, his unwillingness to put himself in the place of another. Of course, all these non-thoughtful moments may be present. But that’s what a head on your shoulders is for, to think through to the end the consequences of your callousness and lack of conscience. If the smoker had fully thought through, that is, thought through his behavior to the end, he would have seen that the pleasure he received from smoking cannot be compared in any way with the harm that he no longer causes to his health, but to himself as a person. personality, as a person. Let's say he smokes in the presence of his non-smoking lover, betrothed. By this he shows his disdain for her, despite all his love, his desire to marry her. Usually a girl-woman feels such neglect well and sooner or later denies him her favor. The same situation arises if a smoker allows himself to smoke in the presence of a friend, relative, the right person etc. Much less obvious is the harm that a smoker causes to himself in cases where he smokes in a public place, in the presence of strangers. (How often the author of these lines, a non-smoker himself, cursed at the fact that the person ahead of him on the street smokes a cigarette and does not understand that by his smoking he forces those walking behind him to passively smoke). In such cases, the smoker, as a rule, does not receive direct rebuff, that is, a direct boomerang does not work here. Nevertheless, it is present here too. When a person neglects the interests of people he does not know and shows disrespect for them, he has no right to expect them to treat him with respect. The rudeness of a smoking person is, as a rule, combined with the rudeness of a foul-mouthed, foul-smelling, spitting person, etc., etc. One rudeness condones the other. A vicious circle of rudeness arises. As a result, the amount of evil, the amount of mutual embitterment of people increases. In this atmosphere of disrespect for each other, our smoker may well find himself a victim of voluntary or involuntary rudeness on the part of strangers. Here we get an indirect boomerang. Conclusion: if a smoking person thought carefully about the consequences of his behavior, that is, every time he put himself in the place of other non-smoking people, then he would certainly give up smoking. Smoking people living in a modern city one way or another violate the golden rule. And this means that they act immorally, dishonestly. It is no coincidence that the campaign to quit smoking is intensifying throughout the civilized world. The golden rule cannot be broken long time. People feel this and try to solve the problem.

Smoking is a relatively simple example. Here's a more complicated example: driving a car. The famous singer Willy Tokarev, who worked for some time as a taxi driver in New York, gave the following advice to motorists: “You must think for the person who is driving behind you.” In fact, (and I experienced this on personal experience) the driver must think not only for himself, but also for the person driving the car next to him, in front or behind.

The Golden Rule and Murder . I would like to especially note: the golden rule prohibits murder in any form. In fact, any normal person does not want death, much less for someone to kill him. If you do not wish to be killed, then it means that you cannot wish or do this to others. Thus, murder with malicious intent, and murder through negligence, negligence, and murder in war, and the death penalty by sentence - all this contradicts the golden rule. Here is a specialist’s testimony: “... if a smoker wishes good things to others, then he (she) should smoke in a separate room. No matter how hard you puff, only 40% of the toxic substances released from smoldering tobacco in a cigarette or cigarette remain in the smoker’s body. The rest pose a real threat to innocent people who unfortunately happen to be nearby."

The basis of a person’s relationships with other people, with society as a whole, is the golden rule of behavior: “ don't do to others what you wouldn't want them to do to you " (negative wording) and " treat others as you would like them to treat you "(positive wording). Anyone who violates the golden rule of behavior cannot count on being treated kindly. At best, he will not be noticed; at worst, they will treat him on the principle of “an eye for an eye, a tooth for a tooth.”

The golden rule has been known to people since time immemorial. It is mentioned in one of the oldest written monuments - the ancient Babylonian legend about Akihara. For Confucius (VI-V centuries BC) it is the basis of behavior. In the ancient Indian “Mahabharata” (5th century BC) it appears as the norm of norms.

The Golden Rule is attributed to two of the seven Greek sages - Pittacus and Thales. It can be found in Homer's Odyssey, in Herodotus's History, and in the Bible. In the latter it is mentioned at least three times: in the book of Tobit (4.15), in the Gospel of Luke (6.31) and in the Gospel of Matthew (7.12). The so-called biblical commandments - do not kill, do not steal, do not commit adultery, etc. - are nothing more than partial and truncated expressions of the golden rule. The same can be said about the commandment “thou shalt love thy neighbor as thyself” (Leviticus 19:18. Gospel of Matthew 22:39).

In modern times, T. Hobbes, D. Locke, H. Tommasius, I.G. wrote about the golden rule. Herder...

U Kant the golden rule appears under the name categorical imperative. On the one hand, he elevated it (albeit in a transformed form) to the significance of the main principle of human behavior, on the other hand, he humiliated it, calling its generally accepted formulations trivial and limited. The categorical imperative is the golden rule transformed in the spirit of rigorism and deontology (ethics of duty): “act so that the maxim of your action can become a universal law.” By reformulating the rule as a categorical imperative, Kant largely stripped it of what makes it golden, namely, the individual component, thereby violating the measure, i.e., tipping the scales in favor supra-individual,- general, universal. (The name itself is truly terrifying: an imperative, and even a categorical one! An imperative is a command, a demand, an obligation, an order, a law! Only iron necessity and not a drop of chance. Only one must and not a drop of will.)

The superficiality of Kant's understanding of the golden rule is manifested, in particular, in the fact that he did not see in it base duty, arguing that it allegedly does not formulate duties towards others. Doesn't the golden rule indicate, for example, debt to parents? Doesn't it say that if you want your children to treat you appropriately, then you yourself must treat your parents in the same appropriate way? Or: if you want your parents to treat you well, then you yourself must treat them well. Etc. This understanding of the golden rule by Kant is due to his focus on the supra-individual. In his categorical imperative, the basis of duty is universal law. With this, Kant puts society above the individual. The golden rule points to a specific person as the basis of debt. And that's fair because there is no stronger foundation than a person for himself . Duty involves knowing yourself and others. Who does a person know better: himself or others? Of course, myself. Duty implies respect and care. Who does a person respect more and care about more: himself or others? Of course about myself. It's natural. The basis of debt is not in some transcendental heights, but in a specific living person with all his advantages and disadvantages. Kant himself, in solidarity with the biblical commandment to love his neighbor as himself, emphasized that a person who does not love himself cannot love another, since such a person can pharisaically justify his hatred of another by his self-denial.

In Russian philosophy, he wrote about the problems associated with the golden rule V.S. Soloviev. Following Schopenhauer, he convincingly showed the importance of emotions and the psyche as the individual-intimate basis of the golden rule. If people are guided by this rule unconsciously, then this is largely due to feelings of conscience and compassion. Conscience is primarily responsible for implementing the negative component of the golden rule. Compassion - positive. Conscience says: do not do to others what you do not wish for yourself, that is, do not do evil. Compassion commands us to help those who are suffering, to treat them as you would like them to treat you in a similar situation.

The intimate psychological “mechanisms” that implement the golden rule indicate that it is by no means some abstract soulless norm, that it is deeply individualized, psychological, and has not only “ antenna" as a tradition generally accepted rules of conduct, but also “ grounded", is rooted in the very depths of human nature.

V.S. Soloviev, however, was too carried away by the passive side of the golden rule. The latter is based not only on feelings of pity and compassion, but also on feelings of love, pleasure and simply curiosity, interest (from one person to another). In addition, he called the golden rule the principle altruism and this does not seem to be entirely true. The word "altruism" comes from alter, another and in the principle he denotes the emphasis is naturally placed on friend, others. Altruism is self-sacrifice, selflessness. In the golden rule, the emphasis is on the ego, on the given person. After all, the golden rule “dances” from him, like from a stove. The latter “does not turn away” from I to the side another , but “trying” to coordinate positions I And another , find the common denominator, the common measure between them. The golden rule is a measure, a norm, because it establishes a certain balance of interests.

Compliance with any rules, be it at home, at school, in society... seems meaningless and becomes difficult to implement if a child, or even an adult, does not understand why it is necessary, does not know the purpose. And then morality, moral rules, instead of bringing satisfaction and peace in the soul, become something that interferes with pleasure.

It is in today’s lesson that we should more clearly define the purpose of the Christian life. And I think the image of a sailing ship is best suited for this.

Orthodox Ethics Lesson

Topic: “The Golden Rule of Morality”

Slide 1. Lesson title.

You will learn:

- The main rule of human relations

- What's happened non-judgment

Before we start talking about the golden rule of ethics, let's digress a little and talk... about ships.Attached is a printable assignment sheet.

Slide 2. Ships at sea.

The goal is to instill in children an understanding of the need to follow the rules and that this life on earth is temporary and we are only wanderers in it, going to Eternity.

Look, there are ships sailing. For the voyage of this fleet to be successful, each ship must fulfill three conditions.

First condition: Ships must not collide or block each other's paths, otherwise they will become unseaworthy. Those. they must complytraffic rules by sea.(click)

Second condition: the serviceability of the ships (click) Every ship must be seaworthy, i.e. everything should be fine. For example, if the steering wheels do not turn, the ships will not be able to avoid collisions.

And if a neighboring ship breaks down, what should the other ships do? (children answer)

It is necessary not only not to interfere with each other’s movements, but also to come to the rescue in cases of trouble - one for all and all for one. Mutual responsibility for goodness - today you helped, tomorrow they will help you.(click on the second condition - Aivazovsky, ship "Mercury")And if you throw those floating in trouble nearby, reasoning that everyone is for himself, then you can be left alone and there will be no one to help during a storm.(click again on the second condition - the picture disappears)

Third condition for successful swimming:purpose of following . (click) We need to know where our fleet is going and why. No matter how well the voyage goes, it will turn out to be a failure if the ships sail to America when they should have gone to Africa. And in order not to go astray, ships need maps and a compass.

Let's write down these conditions for success in steps with a boat.

Slide 3. The Sea of ​​Life.

The goal is to give children an understanding that they cannot live this life in vain, chasing temporary pleasures. Whatever enduring spiritual values ​​we acquire in this life, we will stand before God with.

Now imagine that the sea is our life, and the ships are you and me.

A person makes his way along the sea of ​​life, from birth to departure from this temporary life into eternity, like a ship from one shore to another.

What is the first condition that people need to observe in order to pass this life safely? (children answer)

(click) First condition: Rules of conduct . We must learn the correct, harmonious relationship between man and man.Let's write down this condition on the first step with a little man.

(click on the first condition - go to hidden slide 4)

Slide 4. Etiquette - ethics is the golden rule.

We give a definition of the golden rule of universal ethics. On the first point, secular and Christian ethics - about the relationship of man to man - have no disagreement. Disagreements begin with the second point - about the internal state of a person. And they become very serious when we reach the third point - about the relationship between man and his Creator. This is where the main differences between Christian and non-Christian morality appear.

External rules of behavior are called somewhere etiquette. For example, the rules of conduct at school are school etiquette, the rules of communication between diplomats different countries– diplomatic etiquette. A person’s behavior according to the rules of etiquette is called ethical behavior.

What etiquette and etiquette rules do you know? (children answer)

Rules of etiquette at the table, outdoors, business etiquette...

(click) The system of all such rules, norms of human moral behavior is calledethics .

The rules of various sections of etiquette are often repeated.(click) And even in ancient times, philosophers derived one rule common to all ethics, which later began to be called “golden rule of ethics " It sounds like this:(click) Don't do to others what you wouldn't want for yourself. .

Often people believe that if his action does not harm another, then this action is not considered bad. Let's look at an example, is this true?(click)

Imagine that one of these boys, looking at toys in a store window, boasted that he had “that wind-up toy over there,” even though he didn’t.

Did he harm other guys with this lie? (children answer)

Not for others yet, only for himself, because the fear of exposure settled in his soul along with lies. Living with fear in your soul is very difficult. But the secret always sooner or later becomes clear. And then one day the guys ask: “show us your toy?” If the boy refuses, he will offend the boys with his refusal and they will consider him a braggart and a greedy person. And if he admits that he told a lie, he will offend his friends with lies, and they will consider him a liar. Maybe they will even stop being friends with him.

You must always be honest, even if no one sees your lies. Our “malfunction” of the soul, like the malfunction of ships, one way or another, harms us and others.(click)

This means that in order to successfully navigate the sea of ​​life, our internal state is very important; we must strictly observesecond condition: order in the soul . (click) Let's write down this condition on the second step with a little man.

(click on the second condition - go to hidden slide 5)

Slide 5. Sermon on the Mount.

To make it clearer to us how to observe these two conditions correctly, the Lord Jesus Christ, during his Sermon on the Mount, clarified the golden rule of ethics. Let's look in the sidebar at what He told us about how to behave with others.

Working with text

INSERT

Words of Christ from the Gospel:

Find in the text what the golden rule of ethics sounds like in the Gospel version?

(click) “So in everything, whatever you want people to do to you, do so to them.”

(click on the arrow to go to hidden slide 6)

Slide 6. Sermon on the Mount.

Find words that say what not to do to fulfill this rule? (children find in the text and read)

(click) « Don't judge May you not be judged, for with the judgment you judge, you will be judged; and with the measure you use, it will be measured to you.”

In order not to judge others, what should you do? (children find in the text and read)

(click) « Be merciful just as your Father is merciful.(click) Farewell , and you will be forgiven."

(click on the arrow to return to slide 3)

Let us return to our wanderings on the sea of ​​life.Which third condition its successful completion ? (children answer) – purpose of following . To determine common goal human life, you need to know why man was created. Man was created to be united with God in eternityKingdom of God , Kingdom of Heaven(click) . God is Love, which meansWhat should a person learn in his earthly life? (children answer)

We must learn to love God and love our neighbors.

Let's write down the third condition on the third step with the little man.

Slide 7. “Broken” soul.

The “soul ship” broke down and turned black. Let's find and fix the problems.

Children find wrong actions and determine how to correct them. “Wrong deeds” disappear with a click on them, in return “healing, repairing” actions appear and the boat and heart are painted. The function of moving to the next slide by clicking is disabled, the transition is by clicking on the arrow.

Offended a friend – ask for forgiveness.

Offended by a friend - forgive.

Independent reading

Slide 8. Background slide “Storm of Gossip”.

Pay attention when reading!

What is gossip compared to?

What do you need to remember to avoid judging others?

How to avoid condemning a person?

Imagine that the wind has risen outside and is blowing dust and debris into your face. Will you really open your eyes wider? Of course not. And if in your company they began to gossip about one of your mutual and currently absent acquaintances... What benefit does what you hear? And if next time they also gossip about you behind your back...

Christ said: “So in everything that you want people to do to you, do so to them.”

This rule is usually called golden rule of ethics.

It sounds different: Don't do to others what you wouldn't want for yourself. If you don’t want those who pretend to be your friends to gossip about you in absentia, restrain yourself from gossiping about them.

In order not to trust gossip, it is important to know that the gossiper very often transfers to another person the dirt that lives in himself; he attributes to others what he himself is guilty of.

Imagine: a man walks through the city in the dead of night. Someone looked out of one window and said: “Why is he coming so late? This must be a thief! From another window they thought about the same passer-by: “This is probably a reveler returning from a party.” Someone else suggested that this man was looking for a doctor for a sick child. In fact, the night passer-by was in a hurry to go to the temple for night prayer. But everyone saw in him a piece of their world, their problems or fears.

One day people brought to Christ a woman who, according to the laws of that time, should have been stoned to death. Christ did not call people to break this law. He simply said, “Let him of you who has not sinned himself cast the first stone.” People thought about it, everyone remembered something different. And they quietly parted ways.

Judging other people is also bad because it oversimplifies the world and people. And the person is complex. Each of us has strengths and weaknesses. One minute's loser may be the next day's good genius. Doesn't this happen in sports? A football player fails in one episode or match, but nevertheless plays brilliantly in other matches.

Here is a man who once did something ugly. Will he never do anything wonderful again? Even the school bully can become a hero. Sometimes this happens right outside the school threshold. At the age of 17 he graduated from school. At 18 he was drafted into the army. At 19, he did something he didn’t expect from himself...

So how can you avoid condemning a person? Non-judgment- this is the distinction between the assessment of an action and the assessment of the person himself. If Sasha lied, and I say, “Sasha lied about this,” I will tell the truth. But if I say “Sasha is a liar”, I will take a step towards condemnation. Because with such a formula I will dissolve a person in one of his actions and put a mark on him.

Evil must be denounced and it must be hated. But a person and his bad deed (sin) are not the same thing. Therefore, in Orthodoxy there is a rule: “Love the sinner and hate the sin.” And “to love a sinner” means to help him get rid of his sin.

Text Analysis

Slide 9. “Storm of gossip.”

What is gossip compared to in the text? (children answer)

With dust and debris.

Why do we close our eyes when dust flies in our faces? (children answer)

Because if dust gets into our eyes, we will have difficulty seeing. Also, bad rumors about a person prevent us from seeing the good in him - our soul becomes blind. It's just like looking through dirty glass.See if the boy has dirty spots? (children answer)No!(click)And now? (children answer)Yes!(click)And if the glass is completely dirty, can you see the boy clearly? (children answer)

No! Our soul, too, when we condemn a person, listen to gossip about him and spread them, sees our own dirt in this person. And the more we condemn people, the angrier and blacker our soul is, and the people and the world around us seem bad to us - gray and black.(click)For example, we may see that these children are not happy about the hedgehog,(click)and they torture him.

(if children know about the feat of Alexander Matrosov, then we can cite it as an example: a former hooligan sacrifices his life for the lives of others)

Let's listen to the parable

Slide 10. Other people's sins.

INSERT

Relate this parable with the words of Jesus Christ spoken at the Sermon on the Mount (from Box 1):« And why do you look at the speck in your brother's eye, but do not feel the plank in your own eye? Hypocrite! First take the beam out of your own eye, and then you will see how to remove the speck from your brother’s eye. » (Matthew 7:3-5).

What is being said allegorically in both cases? (children answer)

We usually see clearly the sins of others, even small ones, but we do not notice our own sins, which are much greater.

What helps us protect ourselves from judging others? (children answer)

Remembering your own mistakes and shortcomings helps protect yourself from condemnation.We should not judge others - because judging means looking into the eyes of a brother, noticing his shortcomings (bitches), and not paying attention to our own (logs).

(click)

How often do we judge people?

Not seeing the beam in my own eye,

How fiercely we judge, hating

To please your own passions.

How often do we make our judgment

Trying on the face of God on yourself,

Forgetting that at this time

Someone is judging us too...

Slide 11. “Christ and the sinner.” Polenov V.D.

(children answer)

(click on the “magnifying glass” - go to hidden slide 12 - enlarged fragment of the picture, return to slide 10 following the arrow)

How do you understand what non-judgment is? (children answer)

Non-judgment is the distinction between the assessment of an action and the assessment of the person himself.

What grades are given to actions? (children answer)

We evaluate actions as “good” or “bad”, “good” or “evil”, “true” or “false”.

Slide 13. Sinner and sin.

Remember we talked about the boy who told a lie to his friends about a toy.

Do you think this boy always tells lies? (children answer)

(click) Would it be right to label him a liar? (children answer)

(click) No. Because it is necessary to point out the sin, to evaluate the boy’s action, and not him.(click)

Slide 14. Forgiveness.

What should the boy do to correct his behavior? (children answer)

(click) Repent, ask for forgiveness.

What should the guys do? (children answer)

(click) Have pity and forgive.

Listen and sing a song

Slide 15. Being human.

(the song starts playing automatically after moving to the slide)

To be human

Performed by the children's group "Fidgets"

1. To us from the very threshold

Life has laid out paths;

Choose your path

And walk along it boldly.

May good luck come to you

To be honest, you lived.

May fate assign you

What you deserve!

Chorus: Just remember, just remember

In the roar-rhythm of the century:

The most important profession in life is

To be human.

2. In the life of the road lived

Very cool sometimes.

We are strict with ourselves

We are burning bridges behind us,

We hate and we love,

We destroy and create;

And in the heat and in the bitter cold

We talk to each other.

Chorus.

BOX Words of Christ from the Gospel:

Judge not, lest ye be judged, for with the same judgment ye judge, so shall ye be judged; and with the measure you use, it will be measured to you. And why do you look at the speck in your brother's eye, but do not feel the plank in your own eye? Hypocrite! First take the plank out of your own eye, and then you will see how to remove the speck from your brother’s eye. So in everything, as you want people to do to you, do so to them.. Be merciful, just as your Father is merciful. Forgive and you will be forgiven.

INSERT

In the Egyptian monastery where Elder Moses lived (this is not the prophet Moses, but a Christian ascetic who lived one and a half thousand years after the prophet), one of the monks drank wine. The monks asked Moses to severely reprimand the culprit. Moses was silent. Then he took the holey basket, filled it with sand, hung the basket on his back and went. Sand fell through the cracks behind him. The elder answered the perplexed monks: these are my sins that are pouring down behind me, but I do not see them, because I am going to judge the sins of others.

INSERT

Consider the painting “Christ and the Sinner.” How did Christ protect the woman?

_____________________________________________________________________________

Gospel of John (8, 3-11): “Then the scribes and Pharisees brought to Him a woman taken in adultery, and, placing her in the middle, they said to Him: Teacher! this woman was taken in adultery; and Moses commanded us in the law to stone such people: What do you say? They said this, tempting Him, in order to find something to accuse Him of. But Jesus, bending low, wrote with his finger on the ground, not paying attention to them. When they continued to ask Him, He bowed down and said to them: He who is without sin among you, be the first to throw a stone at her. And again, bending low, he wrote on the ground. They, having heard this and being convicted by their conscience, began to leave one by one, starting from the eldest to the last; and only Jesus remained and the woman standing in the middle. Jesus, standing up and not seeing anyone but the woman, said to her: woman! where are your accusers? no one judged you? She answered: no one, Lord. Jesus said to her, “Neither do I condemn you; go and sin no more.”

________________________________________________________________

Reflection

Questions and tasks

1. Name the “golden rule of ethics.” Why is it “golden”?

2. How to protect yourself from judging others? Formulate your own rules.

Fragment of work:

1. Formulate the “golden rule of morality.” Why is this rule called the golden rule?

Fundamental moral requirement: “(not) do unto others as you (wouldn’t) want them to do unto you.” Historically, this requirement has appeared under different names: a short saying, a principle, a rule, a commandment, a basic principle, a saying, a prescription, etc. The term golden rule of morality has been assigned to him since the end of the 18th century.

The first mention of the golden rule of morality dates back to ser. 1st millennium BC This rule is found in the Mahabharata, in the sayings of Buddha. Confucius, when asked by a student whether one could be guided throughout one’s life by one word, replied: “This word is reciprocity. Don’t do to others what you don’t want for yourself.” From ancient Greek sources, one should point out Homer's Odyssey and Herodotus' History. In the Bible, the golden rule of morality is mentioned in the Old Testament book of Tobit (Tob 4:15) and twice in the Gospels when presenting the Sermon on the Mount (Luke 3:31; Matthew 7:12). The Gospel formulation of the golden rule of morality is considered the most complete and adequate: “So in everything you want people to do to you, do so to them” (Matthew 7:12). The golden rule of morality is not recorded in the Koran, but it is found in the Sunnah as one of the sayings of Muhammad. Once it has arisen, Z.p.n. firmly entered into culture and mass consciousness, settled in the form of proverbs, obvious demands of worldly wisdom (German: “Was du nicht willst, dass man dir tu, das fucg auch keinem anderen zu”; Russian: “What you don’t love in another, that and don’t do it yourself”). It has been one of the constant (though not always central) subjects of ethical reflection.

The golden rule of morality is both genetically and essentially the negation of talion (an ancient custom of equal retribution). In the process of diverse internal differentiation and expansion of social relations, the talion is transformed in two directions: the damage to be avenged begins to a) be calculated taking into account the subjective aspect (damage caused by livestock, unintentional actions, etc. is gradually taken out of its brackets) and b) replaced by material reward, ransom. These changes led to the need to move from the collective responsibility of the clan to the individual responsibility of individuals and to remove that sharp division between “us” and “strangers”, which could only be balanced by mutual recognition of the law of force. They are embodied in it, which differs from the talion in that 1) it affirms the actor himself as the subject of behavior and obliges him to be guided by his own ideas about good and bad (“what don’t you like in another ...”, “in everything like wanted..."); 2) connects “us” and “strangers”, which now become simply different and embrace all people; 3) represents an ideally (mentally) given regulation of behavior, and not a custom.

Related documents:

Define the concept of “manager’s code of honor” and what aspects of a manager’s life it reflects

control, 13 pages200 rub.

Option 1. Features of business etiquette

control paper, 12 pages200 RUR

Option 5. There is an opinion that in the process of business communication, interlocutors should see you as

control, 8 pages200 rub.

control, 10 pages200 rub.

Option 4. Before you is a partner who has an easy way of switching attention

test, 3 pages60 RUR

Option 10. In the book “The Art of Being Different,” Vladimir Levi reproduced young people’s answers to the question: What is the art of communication?

control, 6 pages200 rub.