Co-existence as a mechanism for implementing the compatibility of social existence: essence, levels, functions

Author(s):  
I.Y. Chubanov ◽  
Keyword(s):  
Author(s):  
Alaigul Karabaevna Bekboeva

This article considers the role of the media as a partner of the state and society, as well as spontaneity. Due to this, media serve as one of the factors in the formation of national self-consciousness and its elements, such as shame. The author analyzes such element of national identity as national shame. It is proved that national shame as a social phenomenon has a social meaning of the regulator of human relationships in social existence. It is noted that national shame is socially determined, has a permanent character, and its socially significant semantic principles are passed from generation to generation as a form of behavior through implantation and interspersing it as a daily norm of people's behavior, giving each act a value-significant meaning.


Author(s):  
V. L. Kurabtsev

In the article features of the relations between such reality traditions and innovations in the aspect of modernization processes of the Russian society. The interrelation and the interdependence of these notions and spiritual traditions of Russian ethnos, as the main factors of counteraction to the destructive processes of social existence are defined. Spiritual traditions represent the mechanism of self-defense, self-organization and modifications of the society as a whole, so it can be regarded as the mechanism of succession and renovation. The article also indicates the necessity of radical rethinking of accepted values of modern civilization.


Author(s):  
Webb Keane

This chapter explores some of the major findings in developmental, cognitive, and moral psychology that have been taken as evidence for the foundations of ethics. It looks at research on human capacities and propensities for things such as sharing and cooperation, intention-seeking, empathy, self-consciousness, norm-seeking and enforcement, discrimination, and role-swapping. While these human capacities are necessary, they are not sufficient conditions for ethical life. What they help explain is what it is about humans that makes them prone to taking an ethical stance. For the psychology of ethics to have a full social existence, it must be manifest in ways that are taken to be ethical by someone. Ethics must be embodied in certain palpable media such as words or deeds or bodily habits. The ethical implications must be at least potentially recognizable to other people.


2016 ◽  
pp. 259-282
Author(s):  
Tamara Stazic-Wendt
Keyword(s):  

Sign in / Sign up

Export Citation Format

Share Document