Examples of humanity from life. Examples of humanity from life Humanity is the goal of human nature

The spiritual and moral completion of the understanding of man as a social being was logically the idea of ​​him as a humane being, the idea of ​​humanity as the most characteristic feature of the human race, which clearly follows from the pathetic questioning of Emperor Julian: “How much reasoning was devoted in ancient times to the revelation that man is social animal.

And so, by saying and affirming this, we will behave antisocially towards our neighbors?!” [Yul. Pis., 45,292d]. The connection between a person’s public and his humanity can be documented, probably, by Aristotle’s definition of the basic form of human public - oixia: oikia bїvti rts piXia. It follows from this that a person's pvsis is j>i\ia.

In addition, a certain separation of man from the objective structures of the cosmos, a focus on him himself, led to greater attention by philosophers to the subjective side of human existence, to the feelings and experiences of man, in general to everything “human” (res humanae), which constitutes an indisputable aspect of the humanistic understanding of man. Ancient humanism recognized the value of man, elevated him, demanded a respectful attitude towards him and love, sympathy for his weaknesses and suffering - in a word, it included everything that is included in modern humanistic views. For example, according to K. Lamont, the main goal of humanistic ethics is to promote this-worldly human interests for the sake of man's great happiness and glory. Humanism affirms the possibility and desirability of altruism (see:). True, in modern literature many different points of view are expressed regarding humanism. Thus, P. Trotignon considers Aristotle an “anti-humanist”, namely, a realistic researcher of man, considering him historically, from the point of view of the practice of the Greek world, in contrast to traditional literary humanists, who created the image of an abstract and ahistorical man (see:). There are other researchers who emphasize this feature of Aristotle’s approach to the study of man. J. Verhaeghe, for example, notes that Aristotle, regarding human action in the context of politics, does not speak about a person in general, but talks about a free citizen, a rich owner, a well-mannered citizen with leisure, a worker, a day laborer, a small trader, a woman, a slave (see .: ; see also: ).

The Greeks called the humane qualities of people pі\а\\т)\іа - friendliness (Democritus) or (piAavS-pooxia - loving people (Aristotle), and the Romans called humanitas - humanity (Cicero). These qualities were considered natural. Man was endowed with innate feelings of compassion towards people, a conscientious attitude towards them, solidarity, love, etc. In one of Cicero’s letters, “all humanity” is revealed as “sensibility” [Cit. Writings, DCVII, 1]. Aristotle and the Stoics considered philanthropy natural (see. :) Condolence is innate to man. He provides benefits to those in need at the behest of his spirit.

Cicero considered his nature to be the ultimate and potential source of a person’s moral and humane qualities.

He writes that nobility, love for the fatherland, a sense of duty, the desire to serve one’s neighbor and the expression of gratitude to him - all this “is born from the fact that we, by nature, are inclined to love people” [Cicero, 1966, I, XV, 43] . Here it is necessary to note one fundamental point in the understanding of natural love by the “preformists”. Natural love for them is natural sexual love, leading to marriage and family, to home, to the emergence of the foundation of society. This is how Aristotle views it, and Cicero speaks about this. Marriage is an expression and source of love between people, since “it is given by nature that those who give birth should love their born.” From marriage “mutual love arose in kinships (families. -

AT 3. ; here the translator conveys Cicero directly in Greek, Aristotelian language: let us remember about evvy y k ve ha)" [Cicero, 1793, IV,

VII]. However, we must also recall that for Lucretius, whom we classified as an “epigenetics”, marriage and family are also the reason for the emergence of humane feelings in a person.

As for the development of the humanistic concept of man, among the Greek philosophers we find only isolated isolated statements on the topics of humanism. The very first of them are associated with the ancient institution of hospitality (then patronage, patronage). Thus, in the Odyssey we read: “Everyone who asks for protection and a wanderer is a brother / To a husband who has at least slightly touched the mind” [Od., VIII, 546-547]. The call to show humanism in political relations can be found among the Pythagoreans (testimony and vocabulary of the late antique author Stobaeus): rulers should be humane (xovs), and the governed, in turn, should be lovers of authority (рikapjiovras) (see: [Mak.; Diels, 45D , 4]). So it turns out rіLalLuHіa - love for each other, mutual love. In the scholia of Tsets - a source on the philosophy of Democritus - the people of the ancient period are attributed a mutually friendly life (fiiov pilaMrjXov) and exceptional mutual friendliness (pi\a\Xi)\iav jiovov) without wars, violence and theft, which, however, does not correspond to the views of the Democritus, but most likely describes mythological ideas about the Golden Age (see: [Lurie, 1970, 558, commentary]). The famous saying of Protagoras is usually cited as the quintessence of the humanistic views of the sophists: “Man is the measure...” (see:). Diogenes Laertius attributes the concept of “philanthropy” to Plato, who divided it into three aspects: friendliness, help, hospitality [Diog. Laertes, III, 98]29.

The philosophers of the Hellenistic-Roman era also did not reach Cicero with any significant statements on the problems of humanism. One can point to the Stoics, who demanded that masters treat slaves with respect as members of the family or as free hired workers; from the rich-generosity to the poor (see:). The poets Ennius and Terence are considered the forerunners of Roman humanism. Ennius wrote about friendly behavior based on comitas, urbanitas and humanitas, which then guided the famous Scipionic circle (see:). And only Cicero fell to become a true classic of humanistic anthropology in Antiquity. It is with his name that ancient humanism is associated31.

Cicero is responsible for, if not the invention, then the widespread dissemination and introduction into ethical and sociological views of the very term “humanity”, “humanism” - humanitas. He uses this concept - humanitas (humanity) when characterizing the essential properties of a person, even his essence, and thus gives it an anthropological meaning. Humanitas is an extremely ambiguous concept. The totality of its meanings covers the entire sphere of human spiritual and social connections. For our topic we need that area of ​​​​meaning humanitas, which in Cicero’s language is associated with the idea of ​​philanthropy, friendliness, etc. According to the testimony of Aulus Gellius, in common parlance (and therefore most widely) the word humanitas was used along with the Greek piXavSpooxia (see: [Nemilov, p. 6]). All this is described in sufficient detail in the literature, so we will just give a couple of examples. The understanding of humanitas in the sense of kindness can definitely be seen in the contrast between mansuetndo and inhumanitas [Cicero, 1962, vol. 1. Speech against G. Verres* “On executions”, XLIV, 115]. This is also evidenced by Cicero’s appeal to judges “according to the law of ordinary humanity (communis humanitatis) and according to mercy.” He says about himself that in the political struggle he is guided “not by a sense of cruelty... but by exceptional... kindness (humanitate) and compassion” [Tsits. Cat., VI, II].

Cicero did not consider humanity an ethical norm and a moral imperative. He believed it to be a real quality of specific people, its bearers. She was a reality for him, manifested in human relationships. The basis for such a conclusion can be his reasoning about a humane statesman. For the first time, Cicero expresses his views on the humanism of a statesman, apparently in connection with the exposure of the abuses of Verres. He contrasts him with the outstanding generals of the past M. Marcellus (3rd century BC) and P. Scipio (2nd century BC), whom he endows with traits of humanity [Tsits. Verr. “On Objects of Art,” XXXVII, 81; LV, 121]. These generals were guided in their actions by humanitas and turned misericordia to the benefit of the Roman state. Of his contemporaries, Cicero makes an example of a humane military leader Gn. Pompey [Ibid., “On executions”, LVIII, 153]. He endows “the greatest humanity (humanitate)” to M. Lepidus, who thanks to it turned the most dangerous civil war towards peace and harmony. Finally, Cicero, without false modesty, considered himself a humane person. And, I must say, there were considerable reasons for this, so his assessment in this regard is quite objective. He himself followed humanistic principles and lived by them, which is typical for philosophers who adhere to Stoic beliefs, which he was. Cicero professed humanism both in his public activities and in his personal life. He began his social activities with the bar, which, however, he did not change throughout his life, and the functions of a defense attorney in court are humane in themselves. The humanism of his legal consciousness demanded that he fight back against injustice in any legal case [Cicero, 1962, vol. 1. Speech in defense of S. Roscius from Ameria, 1,1]. If humanitas ceases to play the role of a restraining principle in human behavior, as was the case with Verres, then the court should act as a means of coercion where the absence of humanitas gives rise to lawlessness (see:).

Cicero began his climb up the ladder of government positions by fulfilling the duties of a quaestor in Sicily, and already there he showed himself to be a humane administrator in comparison with the Roman magistrates, who were distinguished by their shameless behavior. He behaved the same way during the period of proconsulate in Cilicia, when, as he writes, with his justice and gentleness towards his allies he achieved what “no legions could have achieved”: he made the hesitant more loyal, the hostile-friendly [Cit. Pis., CCXI, C C XXXVIII]. As a politician, Cicero declared himself a supporter of freedom and civil peace, an opponent of violence (in particular during civil wars), expressing the nature of his consulate with the phrase “Cedant arma togae”. During the civil strife between Caesar and Pompey, he sought to prevent an armed clash between them and hoped for a peaceful resolution of the contradictions [Tsits. Pis., CCCLX] and spoke out for resolving disputes through discussion, and not by force, as is characteristic of people and not wild animals [Cicero, 1974c, I, XI, 34]. All this corresponds to the provisions that humanitas nurtures the world (see:). If war could not be avoided, then Cicero demanded that in this case people observe the law and laws, do not allow themselves cruelty, and show humanity to their enemies [Cicero, 1974e, I, XI, 34-XIII, 40]. Inhuman (inhumanum) is to finish off the lying and defeated. About Dolabella, who showed insatiable cruelty and tormented a dead enemy, Cicero condemningly says: “Immemor humanitatis” (“Forgotten about humanity”).

An indication of humanity is almost always present in Cicero’s characteristics of a highly moral person, be it an ideal ruler or a real commander, a judge, or just a person, including a very specific person. Among the personal qualities of an exemplary governor are the following: moderation, justice, readiness to protect the offended and hatred of the dishonest, gentleness, humanity. Pointing out the virtues of one of his friends, Cicero lists the following: benevolence, piety, friendliness (humanitatem), conscientiousness. It should be recognized that humanity (humaneness) is a property that performs an integrative function in relation to other spiritual and moral qualities, it is the main property, and it alone is enough to indicate the “sociality” of a person in its entirety, to indicate his essence. The fact that the concept of humanitas is central in the doctrine of the ideal viceroy is said by Chr. Rothe and H.D. Mayer (see:). Without going into deep detail, it should be noted that the integrative nature of the concept of “humanity” is manifested in the fact that in addition to its main meaning (mercy, gentleness, etc.), it appears in the meaning of justice, beneficence, generosity, etc. In the treatise “On Duties” there is such a remarkable reasoning: if a person is alien to justice (iustitia) and fights not for the general well-being, but for his own benefit, then what will take place here is not valor, but “savagery”, rejecting any kind of humanity (omnem humanitatem) [Cicero, 1974e; Cicero, 1971.1,

For the most part, Cicero describes manifestations of humanity in various kinds of interpersonal relationships when he reflects on people and their connections. This is the ethical-anthropological scope of application of the concept of humanitas. In M. Schneidevin’s book there is a large section (third) “Ancient Humanity in the Relationship of Man to Man,” written mainly on the material of Cicero, whom the author, by the way, calls the main representative of ancient humanity. To give the reader an idea of ​​the content of this section and, accordingly, of M. Schneidewin’s understanding of humanity in interpersonal communication, we will name some of the topics covered in the paragraphs included in it: the dignity of life, gallantry, modesty, sincerity, respect, friendship, neighbors, women, slaves. M. Schneidevin divides relations between people into two types: business and free. Business relations are governed by the laws of mutual interests, and humanity is not the deciding factor here. In free communication, a person enjoys a spiritual connection with another person. This free communication between people was imbued with humanity (see:). It is quite possible to agree with M. Schneidevin that ancient humanity requires, first of all, a highly moral life and sees in action for the sake of another, in altruism, the touchstone of a truly moral act (see:). And Cicero himself speaks about this: after all, even “those who claim that everyone is dearer to himself” do not recognize it as fair “to take something from another and appropriate it for yourself” [Cicero, 1973, III, XXI].

As a model for describing what Cicero himself said about humanity in relations between people, let us take that passage from the treatise “On Duties”, which talks about the different levels of communication between people and expresses the position that “the best thing is human society and the union between people will be preserved if we treat everyone with greater affection, the more closely he is connected with us” [Cicero, 1974e, I, XVI, 50-XVIII, 59]. Specifically, here are the following degrees of human connection as they expand in the direction from the closest: with parents, children, relatives, loved ones, friends and further up to connection with the entire human race, with strangers. In the “Oratorical Units”, among the “divine” (and therefore pleasing to the gods) deeds are mentioned: respect for parents, friends (amicis), and guests. Much material about humanism in personal life, especially in family relationships, is provided by the correspondence of Cicero. He considered love to be the peculiarity of humane relations between spouses, children, brothers, and all those connected by family, and pointed out that although these ties are maintained through respect (caritate), but most of all they are preserved thanks to love (amore). In addition, the word humanitas itself is used to describe the relationship of spouses to each other (see:).

It is worth paying attention to the attitude towards women and the elderly, as this is an important indicator of the humanity of society and the individual. In his correspondence, Cicero calls for respect for women, and he even dedicated a special essay “On Old Age” to the problems of old age. It condemns the current neglect of the elderly and expresses a desire to alleviate their lot [Cicero, 1974a, III, 7; IX, 34; XVIII, 63-64]. Among the manifestations of humanism is also friendship, about which Cicero also wrote a treatise [Cicero, 19746]. It is no coincidence that humanitas includes the idea of ​​friendship and its evidence in word and deed (see:). The signs of friendship (amicitia) are respect (cartas) and affection (amor). This type of relationship, but less close, includes connections between patron and client, between neighbors, and hospitality. M. Schneidevin classifies clientele in the category of “humane aspirations.” It is characteristic that among the shortcomings of the Roman magistrate P. Vatinius, whom he condemned, Cicero notes his quarrelsomeness with his neighbors, relatives, and fellow tribesmen. He himself considers good neighborliness (vicinitas), which preserves the ancient understanding of duties, worthy of praise and even love. Humanitas, based on exempla maiorum, has the character of a moral obligation to protect a guest - friend from injustice (see:). To destroy a guest before the face of the Penate gods is a great crime, Cicero admonishes Caesar.

Finally, in the widest circle of communication, humanity is shown to all people. Cicero understands the humanity of the governor as caring for the inhabitants of any province that he has to govern, as well as caring for all layers of society, therefore, as love for all people. He instructs brother Quintus: “If fate entrusted you with ruling the Africans or the Spaniards, or the Gauls, wild and barbaric peoples, yet you, according to your humanity, would have to take care of their well-being and act for the benefit and benefit of them” [Cit. Pis., XXX]. Humanity even extends to slaves, whom Cicero did not deny belonging to the human race. F. Cowell admits that Cicero was one of the few who demanded humane treatment of slaves, while his friend Varro reproduced the current idea of ​​slaves as tools endowed with speech (see:). In his treatise “On Duties,” Cicero raises the question of equalizing slaves with free hired workers [Cicero, 1974e, I, XIII, 41]. Antinomies of moral consciousness regarding the attitude towards slaves that arise in extreme situations are also given here [Ibid., III, XXIII, 89]. Cicero calls for relationships with slaves to be guided not by benefit and benefit, but by humanity. He takes humanism even beyond the boundaries of humanity and extends it to man’s relationship to nature, the animal world, and does not approve of the custom of his fellow citizens to kill animals during festive performances.

In this unity of an individual person with the entire human race and even the animal world lies the pinnacle of Ciceronian and all ancient humanism. His essentially human character is evidenced by Julian’s words about helping even “hostile people”: “After all, we give because he is a man, and not because of the kind of man he is” [Yul. Pis., 4S, 291]. Neoplatonists accepted thoughts about the equality of slaves and freemen, about their human dignity and greatness of spirit, which is the subject of the speech of Preteketatus by Macrobius (see: [Zvirevich, 1987, pp. 130-136; Glover, pp. 180-181, not.]) . R. Reitzenstein notes that humanitas becomes general favor towards any person, hospitality, gratitude, etc. (see:). “Everything that we can provide to other people without harming ourselves must be given even to a person unknown to us,” wrote Cicero [Cicero, 1974e, XVI, 51]. Julian echoes him with a quotation from Euripides: “A good man, even if he lives in a distant land, and I have never seen him, is a friend to me” [Jul. Pis., 390b (20, 34)]. It is this benevolent attitude towards one’s own kind that distinguishes a person from animals and makes him truly human. Cicero declares: “I myself will not consider myself a man if I do not provide my neighbor with favor and all kinds of services” [Cit. Pis., DCCLXIII, 2]. He does not consider anything as a sign (proprium) of a person that is not marked with the sign of beneficio (beneficio) and favor (benevolentia). Therefore, it is quite possible to accept M. Shnaidevin’s remark that humanitas is such a feature of a person that makes him S&ov xokninov (see:). With the words of M. Schneidevin, we have closed the circle of characteristics of a person as a social and humane being: his community and humanity turned out to be interdependent. Taking humanity out of the public, we came to it as the basis of the latter.

The stated views of Cicero, summing up the searches of his predecessors both among the Romans and among the Greeks, as well as the views of the thinkers who followed him, in particular the more than once mentioned emperor - the Neoplatonist philosopher Julian, who repeatedly expressed himself in his own humanistic spirit and called for “ most of all... show philanthropy, for many other benefits come from it” [Yul. Pis., 45, 289b]32, allow us to speak of humanism as a generic feature of the sociocultural anthropology of Antiquity, considering it an ancient version of European humanism or humanistically colored anthropology, and also as a specific feature of its “preformist” branch, since humane qualities are recognized as innate. 3.5.3.

Every thing, unless it is a lifeless instrument, contains its purpose in itself. If we were created to, like a magnet always turned north, strive forever, expending vain efforts, towards a point of perfection located outside of us, knowing full well that we would never reach it, we blind machines would have to to mourn not only our fate, but also the creature who doomed us to tantalum torment, who created our race, in order to maliciously and not at all divinely enjoy the sight of his torment. If, in order to justify such a being, we say that empty and ineffective efforts nevertheless contribute to something good and support continuous activity in us, then all the same this being would already be imperfect, cruel, for there is nothing good in aimless activity, and this very being, powerless or cunning, in a way unworthy of itself, would deceive us, presenting us with a ghostly, illusory goal. But, fortunately, the nature of things does not teach us such deception; if we consider humanity as we know it, according to the laws inherent in it, then man has nothing higher than a humane spirit; after all, even imagining angels or gods, we think of them as ideal, higher people.

We have already seen 1* that our nature received its organic structure in order to achieve precisely this obvious goal - humanity; For this purpose, we have been given ever more subtle sensations and attractions, reason and freedom, fragile

1* T. I, book. 4.

bone and body stamina, language, art and religion. No matter what conditions a person existed, no matter what society he lived in, there could always be only humanity in his mind, and he could only cultivate the spirit of humanity, no matter how he imagined it. For this purpose, nature ordered by creating men and women; for this purpose, nature established ages, so that childhood would last longer and that only through education a person would learn humanity. For this purpose, all possible ways of life, all types of human society, have been established across the vast expanses of the earth. Hunter or fisherman, shepherd or farmer or city dweller, a person in each state learned to distinguish between means of food, to build homes for himself and for his family; he learned to make clothes for men and women and turn them into body decoration, and learned how to run a household. He came up with many different laws and forms of government, which have one goal: every person freely, without encountering hostility from anyone, must exercise his strength in order to find a more beautiful and free life. For this purpose, the safety of property was ensured, and labor, art, trade, and relations between people were facilitated; Punishments were prescribed for crimes and rewards were introduced for the best citizens, many different customs were established for each class, for public and home life, including even religion. For the same purposes, wars were fought, treaties were concluded, a certain type of law of war and the law of nations was gradually established, and in addition, various alliances were formed that ensured hospitality and facilitated trade, so that even outside of their homeland a person would be treated with care and received according to his deserts. So, everything good was done in history for the sake of humanity, and everything absurd, vicious and disgusting that also appeared in history was a crime against the spirit of humanity, so that a person cannot imagine any other purpose for all his earthly structures and institutions, except for that , which is inherent in himself, that is, in his nature created by God - weak and strong, base and noble. If in all creation we recognize any thing by its inner essence and by its consequences, then the clearest proof of the purpose of the human race on earth is given to us by the nature and history of man.

Let us take a look at the area of ​​the earth through which we have traveled so far. In all the institutions of peoples from China to Rome, in diverse government systems, in everything created by people for peaceful and military life, with all the disgusting traits and shortcomings inherent in peoples, it was always possible to recognize the main law of nature: “Let man be man!” Let him establish his way of life according to what he considers best for himself.” To do this, peoples occupied their lands, settling on them as best they could. Women and the state, slaves, clothing and houses, entertainment and food, science and art on earth were always transformed into what they wanted to see them as for the benefit of the whole or for their own benefit. So, everywhere, as we see, humanity has and enjoys its right to educate itself in the spirit of humanity, depending on how

understands humanity. If peoples erred, if they stopped halfway, being faithful to the inherited tradition, then they suffered the consequences of their error and atoned for their sin. The deity did not bind them hand and foot, and only their own being bound them - what they were, where and when they lived, what powers were inherent in them. And when they made mistakes, the deity did not come to their rescue and did not perform miracles for them, but the mistakes had to be manifested in practice so that people would learn to correct them.

This law of nature is simple and worthy of God, internally it is unified and harmonious, it is abundant in consequences for the human race. If humanity was destined to be what it is in its essence, to become what it could become, it had to receive the gift of spontaneous nature, a circle of unhindered, free creativity, where no unnatural miracle would interfere with it. Dead matter, all kinds of living beings, guided by instinct, remained what they were at the time of the creation of the world, and God made man a god on earth, he put into him the principle of self-activity and set this principle in motion, which is caused by the internal and external needs of human nature . A man could not live, could not preserve his life, without knowing how to use his reason, and as soon as he used his reason, the gates opened before him and he could now make mistake after mistake, make one wrong attempt after another, but in the same way opened before with them, and even thanks to the errors and delusions themselves, the path to a more perfect use of reason. The faster a person recognizes his mistakes, the more decisively he eliminates them, the further he goes, the more his humanity develops, and he must complete its development or groan under the burden of his own guilt for many centuries.

We see that in order to establish its law, nature chose a wide space, as far as the settlement of the human race on earth allowed it, and gave man such a variety of structure that could only exist in the human race. Nature placed the Negro next to the monkey, and nature forced all human minds, from the Negro to the finest human brain, all peoples of all times, to solve the great problem of humanity. Not a single people on earth would miss out on all the most vital things, because needs and instincts lead to this, but in order for more subtle conditions of existence to be formed, more refined peoples were created, living in zones of milder climates. And since everything beautiful, everything well-ordered lies between two extremes, then a more perfect form of reason and humanity had to find a place in more temperate climatic zones. This is how it happened, in full accordance with the universal law of correspondence. After all, if it cannot be denied that almost all Asian peoples are lazy and clumsy, that they stopped too early on the good plans of antiquity and considered the inherited forms sacred and irreplaceable, then one should excuse them by thinking how wide the expanses of the continent on which they lived, and what dangers from the mountain

peoples they were exposed to. On the whole, their early undertakings, which contributed to the development of humanity, if only taking into account the place and time, fully deserve praise, and even more so the progress achieved by the Mediterranean peoples during the time of their greatest activity cannot be underestimated. They threw off the despotic yoke of ancient traditions and forms of government and confirmed the great, good law of human destiny: “The goals that the people or all of humanity sets for themselves, which they chose not by chance and which they energetically strive for for their own good, - in achieving them Nature does not refuse people, because it is not traditions and not despots that are the last word for it, but the most perfect form of humanity.”

This indescribably beautiful beginning, this law of nature, reconciles us with the external appearance of people scattered across the wide expanses of the earth, and with all the changes that the human race has undergone over long periods of time. Humanity everywhere was what it was capable of turning itself into, what it wanted and could create of itself. If humanity was content with what existed, or if the means of improvement had not yet matured in the great field of time, then humanity for many centuries remained what it was and did not turn into anything. But if humanity used all the tools given to it by God, that is, reason, strength and everything that favorable winds brought with them, then art elevated people, peoples decisively and boldly gave themselves a new look. Since the people neglected such instruments of God, then this laziness already meant that the people did not particularly feel their misfortune; after all, a living sense of injustice is always a saving force, unless it is bypassed by reason and energy. It cannot in any way be asserted that the omnipotence of tyrants is the reason why peoples have submitted to them for so long; the only, most reliable support of despotism is the weakness and gullibility of slaves, trustingly and voluntarily adopted by them, and later their laziness and long-suffering. For it is, of course, easier to endure than to persistently improve, which is why so many peoples do not use the right given to them by God - the divine gift of reason.

However, there is no doubt: everything that has not yet happened on earth will still happen in the future; for the rights of mankind do not grow old and the forces invested by God are not eradicated. We are amazed at how much the Greeks and Romans achieved in their circle, although they did not have many centuries; even if the goal of their activity was not always the purest, they still proved that they were able to achieve it. The example set by the Greeks and Romans shines in history and inspires similar and even more perfect aspirations for everyone whom fate protects, like the Greeks and Romans, everyone who is protected by fate more than the Romans and Greeks. In this sense, the entire history of peoples is a rivalry, a competition of peoples arguing about the most beautiful crown of humanity and human dignity. There were so many ancient peoples who covered themselves with glory, but the goals they achieved were by no means the best; why shouldn't we achieve purer and nobler goals? They were people and we

people, they lived, and we still live, they were called to best embody the spirit of humanity, and we, in accordance with circumstances, conscience, duty, are called to do the same. And what they did without performing miracles, we can do, we also have the right, and God helps us only through our strength, prudence, and diligence. Having created the earth and all the unreasonable creatures of the earth, the deity created man and said this: “Be my image, be a god on earth! Kings and rule! And whatever is noble and whatever is excellent that you can create by your nature, then produce; and miracles will not help you, because I put the fate of man in the hands of people, but the sacred, eternal laws of nature will help you.”

Let us reflect on some of the laws of nature, which, as history testifies, have given forward movement to the humane spirit of the human race; These laws will continue to help humanity, if only it is true that the laws of nature are the laws of God.

What is humanity - the inner world of a person, characterizing the state of the soul, an invisible appearance. Pleasant appearance does not always characterize goodwill towards surrounding circumstances. Decency and responsiveness to the concerns of others in the modern world are becoming a feeling that atrophies with the development of civilization.

Humanity - what is it?

Internal harmony, which gives rise to comfortable relationships between people, as a result of which they receive moral satisfaction, is humanity. This is the spiritual state of an individual, in which he has a set of high human qualities, the main of which is kindness of heart. Characteristic signs of humanity that others notice:

• warmth;
• responsiveness;
• pleasant demeanor;
• respect;
• goodwill;
• high level of internal culture,
• pleasant upbringing;
• sympathy;
• patience;
• humanity;
• readiness for free assistance;
• sincerity.

What is humanity - philosophy

In the understanding of philosophers, humane is humane. The Latin term “humanus” became the basis on which the concept of humanism arose - a worldview that recognizes individual freedom, multifaceted development, and a state of happiness. Cicero called humanity the result of education, a degree of education that elevates the human essence.

Show a humane attitude - provide assistance and show the sympathy that an individual needs, without harming one’s own interests. Making another person happy against his will is not humane. The most sincere manifestations of kindness, imposed on a person without his desire, do not belong to humanity. To do a good deed without calling for help means imposing your own will.

What is inhumanity?

Indifference to the problems and circumstances of another person is callousness of the soul, mental apathy. Humanity and inhumanity are two opposite sides. By displaying one of them, a person arouses respect or negative criticism from others. Inhumane behavior can be directed towards other people, animals, nature, it causes suffering. Synonyms characterizing inhumanity:

• cruelty;
• bitterness;
• ruthlessness;
• barbarism;
• vandalism;
• unmercifulness;
• bloodthirstiness;
• gloat;
• lack of culture;
• ill will;
• selfishness;
• dishonesty;
• immorality.

What is humanity needed for?

Kindness and humanity are two similar feelings. By showing them, a person changes the world, shows care and understanding to others - brings harmony, gives them to gain, trains. Humanity is an act of love and mercy to a person in need of help. It gives faith, helps to overcome difficulties, and shows the “true” face of a person in difficult times.

Showing humanity towards people has now become “unfashionable”. Human nature is designed in such a way that only by showing and giving kindness can one find peace of mind. Without basic help to others, a person turns into a soulless robot, performing certain functions, fixated on the well-being of the individual.

What is humanity?

Having the ability to empathize is important for several professions - doctors, rescuers, teachers, educators. The concept of humanity includes actions in which someone received support - material, moral, physical. Someone else’s problem and concern became close, the person shared it and helped solve it in an accessible way. Selflessness of action is the main rule of humanity. The most common acts of goodwill are donating personal funds to charitable purposes, volunteer work, caring for the infirm who find themselves in difficult life situations:

• old men;
• children;
• orphans;
• disabled people;
• homeless people;
• animals.

Ethical standards do not encourage everyone to act humanely - to save life and health, despite the threat to their own life and personal problems. The greatest degree of good nature is showing courage in unpredictable situations, which has become a heroic act. She shows the personality as a highly moral protector and rescuer who infringed on his own interests for the benefit of others.

Development of humanity

Humanity allows you to notice the good without focusing on the negative, and give hope for the future for yourself and your loved ones. Three basic feelings help develop humanism: love, kindness and an intelligent attitude. A caring reaction to a random person’s problem and participation in charity events are signs of spiritual kindness and spiritual balance.

How to turn off humanity?

If you turn off humanity, a number of qualities are lost, and their absence provokes the development of sociopathy. A person, motivated by personal interests, becomes difficult to find a common language with others, to enjoy the pleasant little things in life, which leads to disharmony in mental development. If at first this position is pleasant, then over time it will begin to depress. Anyone can do sincere support and a good deed, but only a few are capable of showing such a desire.

The problem of humanity

Humanity in the modern world is deliberately confused with weakness. The race for values ​​for personal gain dictates strict rules of social behavior. Against such a background, spiritual kindness and generosity stand out in contrasting colors. What is humanity in specific examples - a teacher who works with a child after school without additional pay, a nurse who diligently looks after a seriously ill patient. It’s not difficult to show care to the best of your ability; the worst thing is not to get support when they can help you, but don’t want to.

Humanity is a personality quality that is characterized by moral principles that express humanism regarding the everyday relationships of people. Humanity is an acquired and conscious manifestation, formed in the process of socialization and education of a person using the example of significant authorities. Humanity is considered to be the highest virtue and dignity of a person.

Humanity is characterized by a number of characteristics that are specific qualities of character and attitude to the world. These qualities include kindness, self-sacrifice for the benefit of others, goodwill, sincerity, empathy, generosity, respect, modesty, and honesty.

What is humanity

Humanity manifests itself as a personality trait in a person’s actions in relation to the outside world. Respect for people, promoting and supporting their well-being, a sincere desire to help or support. This trait is revealed more fully in collective and interpersonal relationships during joint work and direct communication between people. In social groups this quality is the most referent.

This personality trait is formed by the example of parents or other authoritative adults. The manifestation or absence of such a way of manifesting a person is determined by the family structure and the script passed on by the older generation to the younger.

The main role in the formation of this quality is played by the upbringing of the mother, who creates the norms of the family structure, which contributes to the development of the child’s morality. There are situations where children are required to demonstrate high moral qualities without prior teaching and example, which becomes the reason for the internal and external growth of the personality.

In the process of development and socialization in a group, the individual is required to show friendliness and participation, the ability to communicate with other participants in the process, form and voice his position, and defend it. When the required skills are poorly developed, rejection by the team or group occurs, which contributes to the emergence of outsiders. The reason for this is the separation of the issue of success and morality as different categories.

A person begins to master the rules of relationships in early preschool age, acquiring cultural and hygienic skills. Children, obeying the demands of adults, strive to follow the rules themselves and monitor the observance of these rules by the rest of the children in the group. Often, young children turn to adults with complaints about the behavior of their peers with a request to confirm the rule, and here the problem of showing humanity arises, because it is sometimes very difficult for educators to calmly respond to such requests. And the child who has filed a complaint is advised to personally stop his peer another time and remind him of the rule in force in the group.

The process of formation of humanity is especially active during the “I myself” period, when the child acquires independence and the requirements for his behavior increase, because the little person begins to identify himself as an individual member of society. At this time, the child learns about the rules and methods of communication, about interaction using the example of nearby authoritative objects (parents, friends, characters in books, films).

Humanity is a paradoxical phenomenon, it manifests itself through the actions of a person without reflecting his real personality and attitude. In market relations, which have formed and are successfully developing in interpersonal relationships, moral values ​​and personality are no longer connected due to the pursuit of material goods, attributes of success and well-being. Humanity and humanity have become a kind of synonym for weakness, although literature and cinema often exaggerate these manifestations in their heroes.

The need for love, acceptance, respect is realized through the manifestation of interest, as involvement in the lives of others. The difficulty of this manifestation of humanity is that many people grew up in less favorable conditions than were necessary to instill such qualities. This is especially reflected in children whose parents grew up at the end of the twentieth century in the CIS countries. At that time, it was necessary to survive, and the manner of upbringing changed, children grew up in a gushing flow of information with missing positive examples, adjustments and the authorities of their parents.

For the formation of moral standards and instilling skills in demonstrating them, an important component is the family and its traditions. In authoritarian families, where parents demand obedience and their authority is absolute, children grow up as opportunists who have obvious difficulties in communication. Children who have been subjected to overly strict methods of upbringing have a distorted understanding of relationships with people and in the family, which can find its way out in various behavioral characteristics, for example.

The manifestation of humanity in people who grew up in democratic families occurs more naturally. These families create a sense of self-worth and teach children to be open to other people. The emotional environment in families, which is based on interest in children, their care and respect, is the main condition for the formation of the child’s moral values.

The number of family members also influences the formation of humanity. Children who grow up in large families with numerous relatives have more examples of behavior and options for dealing with situations, authorities and opinions. A large number of relatives contributes to the formation of kindness, community, friendliness, respect, trust, and in such families the skills of empathy are acquired, which are components of humanity.

The problem of humanity exists in its absence. Its manifestation lies in our self, the abilities of our own and others, our responsibilities, perception of the environment, ourselves in the world, as having the right to a place in the sun. For most, this is a problem because there is no feeling of security sufficient to show humanity as the norm in communication. Kindness, compassion and other moral qualities of a person create a feeling of weakness and danger. Therein lies the problem.

In the process of growing up and becoming familiar with their surroundings and the world, children are set up to fight for survival in the “jungle” of adulthood. As children become adults, they perceive others as more rivals than partners, hence the hostile attitude.

Everyone faces the problem of humanity in their lives. At some point people need support from people. This is especially felt during difficult periods, during decision-making or responsibility. And here difficulties arise regarding accepting the humane actions of other people. After all, to feel your significance through confirmation from the outside, you need to be open to this external thing. Openness to others requires trust in them, in yourself, and confidence in your own rights. Also, the problem of demonstrating humanity and other moral qualities of an individual depends on accepting one’s right to life and the right to life of other people. It can be added that acceptance of the right to life is taught by parents, namely the mother in the first years of life, the so-called basic trust in the world. When it is not there, a person feels threatened by the environment, therefore, he will defend himself and act solely in personal interests. A person who is capable of showing humanity has stable basic trust. It is formed by the person himself through a conscious choice or by the mother.

The parent's example of attitude towards others serves as an a priori behavior scenario for the child. Protection from the world, the mood to fight, encouraging the individual to doubt his own strengths, abilities and rights, leads to difficulties in understanding relationships and their necessity, to the problem of understanding or lack thereof, the benefits of showing humanity.

Examples of humanity from life

Humanity in society has become a kind of trend in relationships, which creates conditions for understanding the value of the individual. This helps to get to know the people around you better, find like-minded people and establish communication. People begin to gravitate towards those who are sincerely interested in them. A person, helping people in need, shows his ability to value life.

Humanity also manifests itself in professional activities. The most humane professions are doctors, teachers, and rescuers.

Speaking of rescuers. In 2015, four Florida boys showed humanity to a couple of elderly people. They mowed the lawn, swept the paths and changed the tires on the elderly couple's car, and also rushed the elderly man to the hospital on time and underwent surgery, which extended his life. According to the head of the fire department where Timurov’s men worked, they did not say what they did; he learned about it from a news feed on social networks.

Showing humanity saves the lives of loved ones. This is a natural manifestation of the need for love and acceptance. It’s very easy to show humanity, just start talking like the teenager did. In Dublin, USA, a 16-year-old young man named Jamie saved a man by asking only one question: “Are you okay?” Such a simple question and so useful. The man was about to say goodbye to his life, the boy asked him, then they talked. Ultimately, this man later became a happy father.

Expressing humanity enriches life. Either this is helping a person or animal to save their life, or this is the usual attention to the condition and needs of friends and strangers. This is participation in life, this is an opportunity to show yourself that stupid and disgusting thoughts about your inferiority were a mistake. Humanity is a personality trait, its manifestation is the strength of the individual, it is a value that consciously appears.

These were examples of the manifestation of humanity at the request of people, it was a conscious choice. Anyone can come to such a choice, realizing their own value and significance as a person, an individual, an ideal being who can do more than just live.

Each of us by nature must be human. Much has been said about morality - the basic components of humanity. But often, for one reason or another, this quality disappears somewhere. What does this term mean? And how can one determine whether a person has this quality or not?

It's all about respect

First of all, humanity is the ability to respect other people. We can say that respect for others, as well as for oneself, is a fundamental quality for the development of this quality. This also includes the correct attitude towards nature and animals. Can someone who hits a cat or leaves trash after a picnic be called humane? Hardly.

The property of a real person is tolerance

Respect also presupposes such a quality as tolerance. Humanity - what is it if not the ability to treat representatives of other religions and nationalities with tolerance? Anyone who has respect for others in his heart is also capable of spirituality. Such a person lives by the principle: “Do unto others as you would have them do unto you.” The antonym of humanity - inhumanity - is a cruel attitude towards others, those who differ in some way. The inability to put oneself in the place of another person, even a weaker one, is a symptom of cruelty, deep-seated internal failure, and often poor upbringing. After all, a person who lives in harmony with himself does not feel the need to humiliate others. Those who need to assert themselves at the expense of others, those who internally realize that they are worthless, behave inhumanely.

How is this quality manifested?

Humanity is the ability to compassion. However, this quality should not be confused with pity. Anyone who feels sorry for others looks down on them and is unable to believe in their strength. And a compassionate person is one who can understand the feelings of another person. Humanity is the ability to forgive someone who has made a mistake; the ability to understand another in his grief. How does true humanity manifest itself? It's easy to be merciful to a millionaire. For him, a few bills thrown to a beggar mean nothing. But true humanity manifests itself where there is no room for understanding in most cases. For example, it can be shown by a woman who has fallen out of love with her husband, but shows sufficient tact and respect for his feelings. Humanity also means adult children caring for their elderly parents. When adults continue to care for them, even if they begin to suffer from various disorders, this shows true mercy. And above all, only those who know how to sympathize can have this quality.

Moral

Another property of humanity is morality. Previously, it was believed that it was the law of a decent life, which was sent down to the human race from heaven. Morality has always been the constant basis of humanity, and it represents the unwritten law of relationships between people. Everyone has this quality, and its basis is nothing other than conscience. Morality always guards the spiritual and psychological health of a person. This quality helps a person to remain not just a member of a consumer society, but also to be ready to fulfill his moral principles are an integral part of humanity.

Essay on the topic “Humanity”: arguments

Those schoolchildren who write an essay on this topic can use the following arguments in their work. Firstly, it can be pointed out that humanity always correlates with morality; secondly, as already mentioned, this quality always includes the ability to compassion. In addition, one who is humane treats others who are different from him with tolerance.

Nurturing humanity

People are different - sometimes strict, withdrawn; sometimes cheerful and good-natured. But the main property that is inherent in a person with any character is humanity. In fact, every person has inner kindness, the ability to compassion, show mercy, and sometimes, for some reason, people do not show these qualities. But they are quite possible to develop - both for a child and an adult.

Anyone who is cold and indifferent to others is likely to experience the pangs of loneliness. He cannot show humanity because at a certain stage of his life he did not develop compassion. We all know cases where some children show cruelty - for example, they torture animals. This is how cruelty and lack of mercy develop. We can say that a crime against humanity is not only actions that speak for themselves (theft, disrespect for elders, violation. It is also the lack of good upbringing. After all, if a child or teenager is not explained why it is impossible to do bad things if he does not learns to put himself in the place of another living being, then he is unlikely to have such a quality as humanity.