Modern society sets special standards for what should be people of the 21st century. The sum of ideas about what a successful human individual looks like can be characterized by the concept of “anti-morality”, because the qualities and aspirations that are currently praised are often directly opposite to those inherent in traditional morality.

At the same time, their true essence is disguised under pseudo-positive masks, like wolves in sheep's clothing. So, instead of chastity and modesty, "freedom from complexes", "breadth of views" and other liberal values ​​are welcomed. Humility and patience are replaced by “self-confidence” and “the ability to stand up for oneself”, implying the ability to observe one’s own interests without any regard for others.

"Wholesale" cheaper

It is dangerous for the life of society that the metastases of this malignant anti-morality extend into the key areas of human existence: reproductive, educational, spiritual, and so on. And not the last role in its distribution and rooting is played by the snake with three chapters, which are cinema, television and the Internet. Of course, these media are not inherently evil.

But, unfortunately, it is through them (and not through books or Holy Bible) the idea of exemplary ideal. Moreover, this is done very skillfully, sometimes even in things in which it is quite difficult to suspect an ideological background.

It is a well-known fact that with the help of advertising, marketers promote not only the product, but and a way of life, in the coordinate system of which existence without this product is not possible. But sometimes we underestimate how radical the intervention of a seemingly harmless commercial in our consciousness can be.

Have you tried to wonder why it is becoming fashionable to be single?

It is difficult not to pay attention to the amorphousness and lack of initiative of today's young people regarding the creation of a family - up to a conscious rejection of it and declaring the position "I live well with a cat."

"Rossiyskaya Gazeta" with reference to the British The Guardian writes that it makes economic sense to convince people to live alone: ​​“Singles consume 38% more food, 42% more packaging material, 55% more electricity and 61% more gas per person than families from 4 people. This is stated in a study conducted by scientists at the University of Michigan.

Now in the US, the number of single people aged 25 to 34 who have never married is 46% ahead of those who are married. Divorce is a growing market: one broken family means that now two houses have to buy two cars, two washing machines, two televisions. The days of the complete family as the ideal consumer unit are numbered.

"Happy" loneliness

Thus, multinational corporations realized that there was a new direction for growth in sales - an emerging market of singles, promoted by the indulgence of divorce and the promotion of individualistic freedom. In accordance with this concept, accents in advertising policy are also changing. This mechanism is described in the comment " Russian newspaper» Anna Golova, Deputy Head of the Department of Advertising Technologies and Management, Moscow State University.

As an example of promoting happy loneliness and complete independence, she cites a coffee advertisement featuring popular actor George Clooney. Clooney is forced to make a difficult choice between an attractive girl and coffee when he enters a coffee shop. But the beauty, however, is also not up to him: she easily changes a movie star for a drink.

“Pay attention to how relationships are built,” the expert explains. - He does not need a woman, a woman does not need him either, although they have the opportunity to meet. They all need coffee. There are a lot of such models of complete independence in advertising. And advertising is a powerful tool of influence. It shows: “do this, but don’t do this”, gives social samples, ready-made models. They are emotionally attractive, as in a coffee commercial with Clooney, so they are embedded in the subconscious, whether the viewer-consumer is aware of this or not.

At the same time, the social assessment of various phenomena is slowly and surely destroyed, what was previously condemned by society becomes the norm.<…>

Singles market is much more interesting than family. They don’t think about tomorrow, they don’t need to save money for the future of their children, because they don’t have “deferred demand”, they part with money more easily and take loans easily.”

The answer to the question how to deal with your physiological needs as a loner, readily suggests modern cinema. Thanks to him, even the most morally stable member of the younger generation, no, no, yes, will think about whether it is now necessary to be adamant about extramarital relationships.

The destructive influence of cinema

And the destructive influence of cinema the system of family values ​​is also not always so obvious, notes Anna Golova: “Let's see what values ​​were declared in films 20 years ago: collectivism, hard work, feat in the name of a common cause. Contrasting oneself with society, individualism, "narcissism" were condemned.

Now there are many feats of singles on the screen, individualism is identical to self-sufficiency and strength, an active life is manifested not in creativity and service to society, but in entertainment. Such a clever substitution of concepts.

Family relationships turn into grotesque, where the roles of men and women are mixed. Series "Voronins", "Happy Together" very revealing.

Even the cute series "Daddy's Daughters" shows the dominant women in the family, the violation of the age hierarchy, and the most reasonable youngest Button dictates some decisions to her father.

We seem to strive for freedom from society, from social environment, but in fact from any deep relationships and ties (friendly and family), but we fall into complete dependence on the commercial environment with its benefits: goods, services and hopes. And we actually become more manageable.”

All religions are good, choose according to taste?

What to do with the need for socialization and everyday communication with your own kind, living with a cat? - Here we have Internet access with social networks for every taste. Are there still spiritual needs that inevitably increase as we approach eternity? - Popular esoteric and occult practices come to the rescue, which have turned into a kind of "spiritual fast food", many of which are rooted in Vedic culture and Hinduism.

Yoga and Vegetarianism

Meditation and yoga classes under the guidance of countless gurus, sannyasins and other “enlightened” and “awakened ones” have become part of the mass culture both in the West and here. For the administration of their religious needs to those who are tired of a series of office everyday life top manager enough to get on the plane Goa or Bali, upon arrival, change into exotic Indian attire, to heighten the effect, refuel with available “expanders” of consciousness and go to a “meeting with God”, which is most often found in a loved one.

For such a spiritually indiscriminate seeker, even vegetarianism can become a kind of religion. Refusing to eat products of animal origin, a conscious citizen sometimes (but not always!) Considers his spiritual duty fulfilled on this, because, having ceased to “exploit” innocent animals in this way, he automatically moves to the rank of highly developed beings. in.

About whether he tied up with "cannibalism" at the same time, an advanced individual does not always think. And then “peace and love” is declared by him as a life credo rather in words: under the pretext of caring for others, such a fighter for the rights of animals will annoy with his convictions all the “corpse eaters” he knows (this is how some “peace-loving” vegetarians affectionately call meat-eaters).

About tolerance

Is there in this world what is the Christian value system? "Of course! tolerant, open-minded contemporaries will answer. “All religions are equal, and each of them leads to God.” But upon closer examination, it turns out that some of them are somehow “more equal” than others, and even in the era of all-forgiving and all-encompassing tolerance, there is a reason to discriminate against some of them.

Every now and then, the news reports that someone's feelings were once again offended by the image of Christ - whether as a wooden crucifix on the wall of the classroom of one of the Italian schools, or a pectoral cross, for wearing which they are fired from work in the UK:

"Jilli's Stories of English life our doctors listened, what is there to hide, with envy. But it turned out that there is a luxury that our sisters of mercy can afford. We can pray for our sick, not secretly, not stealthily, but quite openly.

And we won't get anything for it! But in England, a nurse cannot demonstrate her religious beliefs. It is forbidden, and for this you can be fired from your job. Jilly said that one day when she suggested to her colleague, a Christian nurse, to pray together for a sick person, she got into big trouble. On a gold chain on her chest, Jilly wears an anchor pendant. Only an experienced eye can distinguish one of the forms of the cross in this decoration. "We've become too polycorrect," Gilly says.

But in relation to other religions, we see the operation of somewhat different standards. The notorious political correctness leads to the fact that, out of fear of oppressing the interests of national minorities, residents European countries themselves find themselves in an unenviable position.

Six years ago a German newspaper Spiegel reported that in one of the schools in Berlin, the headmistress demanded the dissolution of her own school: “The violence that reigns in it is completely out of control, there are practically no classes, there are continuous fights, doors are knocked out, firecrackers are burned, teachers are beaten or ignored. Only 20% of schoolchildren of indigenous German nationality study at school. They are called ‘pig-eaters’ and they are the most downtrodden and disenfranchised part of the school population.”

It is also mentioned that German schoolchildren try to speak with an accent so as not to run into trouble and not differ from the main mass. And in a rush to defend their rights in an overly politically correct society, young French people not so long ago seized a mosque in Paris with slogans: “Our generation refuses to watch the disappearance of our people. We will never be the Indians of Europe."

What are the new Christians like?

World in the 21st century changes very quickly, almost before our eyes. Do Christians adjust to this rapid speed, do Christian ideals change in accordance with metamorphoses? environment? "Not!" - Orthodox believers from different parts of the Earth unanimously answer.

“Being a Christian in the 21st century means exactly the same thing that it always meant: to love the Lord our God with all your heart, mind and soul, and to love your neighbor as yourself. As for the question: "What characterizes us as Christians in the 21st century, and what distinguishes us from non-Christians" - the answer to it has also not changed since the time when the Founder of the Church gave it: "By this all will know that you are My disciples if you have love for one another” (John 13:35),” says ROCOR nun (USA), Doctor of Theology Vassa Larina.

Hierodeacon Philip (Maikrzhak), director of the Musical Chapel at St. Vladimir's Seminary in New York, adds: "Seek first the Kingdom of God and His righteousness, and all this will be added to you" (Matt. 6:33).

Fulfilling this commandment people of the 21st century, Christians, must distribute every aspect of their lives according to a criterion that is completely opposed to worldly orders, as Christians in the nineteenth, and in the eleventh, and in the eighth, and in the second centuries must have done.

Hierodeacon Philip also notes that each epoch faces its own special and unprecedented problems: “Chastity and silence are two Christian virtues that, among other virtues, we should do our best to preserve in our day. Their opposites are lust and noise, they overflow our culture and our lives.<…>That is why we need a fire extinguisher: silence, outer and inner.

We cannot fight fire with fire, and yet we fill our lives with a lot of loud sounds: radios, iPods, video games, mobile phones, televisions that play talk shows, movies, sports reports, music videos, live concerts, debate, war, anger, entertainment - scattering, immoral and obscene ... Without God-filled silence Christian life in the twenty-first century will be indistinguishable from the life of non-Christians. Without such vigilance, we risk wasting our lives and destroying our human image.

Archimandrite Luka (Anich), rector of the Cetinje Monastery of the Nativity of the Virgin (Montenegro), is in solidarity with the fact that every time brings its own temptations, inevitably leaving its mark: “I think that modern christians, in essence, do not differ from the first Christians.

Today, there is a universal tendency to erode spirituality and everything that concerns the world order, and the jealousy of those who are trying to get rid of, to free themselves from everything that this cornucopia offers, and truly live by faith, is manifested as martyrdom. This is very difficult, especially since the whole fabric of the world today is transforming what was once brutal persecution into a blurry guise of democracy. With her, any belief is possible and allowed, belief no longer matters, but this is the most dangerous thing for her.

Speaking about the fact that the temptations in which today's Christians find themselves are in a certain way harder than the first persecutions, Archimandrite Luke emphasizes that we should in no case make any allowances for this: “I think that if a Christian says to himself that he MODERN CHRISTIAN, he will already lose the battle. He must understand that he is a CHRISTIAN and that he is waging the same battle that has been going on for 2000 years - the battle for the knowledge of God, for what remains forever, for what forms a person and his attitude to the world, God and other people . If he understands this, then he is on the right path to finding what he was striving for.

Christos the same yesterday, today, tomorrow and forever and ever as the apostle Paul said.

I think that in modern life this is how the lie that the devil is presenting to us is manifested: that now there is some kind of special situation for which there are no recipes yet, there are no rules, that now is the time of computers and modern technologies and the ways of salvation are different now.

I believe that along with this lie that he implants in us, he imposes on us a parallel religion, the religion of this world. What now exists modern technologies The fact that we dress differently and that social attitudes have changed does not in the least separate us from the gospel. The gospel has remained the same, for it is timeless and was written not for those times when the Lord walked the earth, but for all times.

PHILOSOPHY

Vestn. Ohm. university 2015. No. 3. S. 89-94.

UDC 111.23+16 V.I. Filatov

The internal mechanism of formation is analyzed Human XXI centuries. An axiological analysis of the content of modern man is carried out through the allocation of three layers of his fundamental values, which determine the way of our being. The main difficulties or problems that prevent a modern person from understanding the time in which he lives and making him work for himself are considered. The tasks that the 20th century set before man, but did not solve them, are also highlighted.

Key words: man, value, creativity, problem, technique, socialism.

Before our eyes, the world familiar to us is rapidly changing its shape. The civilization of global consumption is moving towards its finale, creeping into an era of the deepest and multi-layered crisis. The essence of this crisis is determined by the conflict of identity and civilization. Moreover, no one can specify a way out of it, it is unsolvable modern methods. Humanity has no experience in resolving these conflicts, or rather, it has, based on the experience of the USSR, but it has been completely discredited and discarded. From here, the conclusion inevitably follows about the need to form a new way of thinking of the era, on the basis of which a new project of an acceptable future and a new image of a person will be developed and proposed.

In addition, it is necessary to pay attention to the fact that the 20th century, according to many researchers, is a transitional one, so W. Schubart called it intertime. This century has maximally exacerbated the problems that determine our life, putting a person on the brink of his existence. And, perhaps, the main reason for this crisis was the dominant value of consumption, which determined the life of almost the entire planet. And we are talking not about the quality of consumption, but about its extensiveness, when the more consumed, the higher its value. This society has created a new image of a person: a consuming person, or a one-dimensional person, which, in our opinion, is a transitional stage to the future person. What should he be?

Before talking about the man of the 21st century, let's consider the phenomenon of modern man, in which we distinguish three layers of values.

The first is a layer of vital values, the content of which can be expressed in the words of Grigory Skovoroda: "We do not live in order to eat, we eat in order to live." Vital values ​​include everything related to human life itself, its preservation and understanding of the meaning of life.

As a matter of fact, this system values ​​determines the search for an answer to the question: "Where is the beginning of man?" The development of culture gives us a basis for answering this question: the beginning must be sought where a person goes beyond the limits of his body.

And here it is necessary to pay attention to one of the provisions of K. Marx, namely, that there is a certain element inside us that we must master. This is the element of evil that exists in us from the very beginning, but the nature of this element is social. And so the task of man is to rebuild it, that is, to change social relations in such a way as to make work our first vital need.

The second layer of values ​​is those values ​​that determine the intimate relationship of a person to work. The main principle of the functioning of this layer of values: "To work is to pray."

© V.I. Filatov, 2015

V. I. Filatov

A. Men writes that to pray means to be in that special inner state when spirituality in man enters into a mysterious and direct contact with God and the otherworldly invisible world. The important thing is that prayer is a conversation and friendship. Prayer is not a monologue, but an internal meaningful, frank dialogue with a beloved, respected Friend, who can not only understand me, but also answer all my questions. Prayer is a factor leading to spiritual growth and strengthening of one's inner self-esteem.

This is the essence of labor, which turns into an activity for the production and realization of values. human communication, improving the quality of our self-esteem. At the same time, we note that values ​​by their nature can only be positive. There are no negative values, there is alienation.

The meaning of these values ​​determines the attitude of a person towards himself, his work and its results. This position is most clearly revealed in the parable of the construction of Chartres Cathedral. When three people who were pushing a heavy wheelbarrow filled with stones were asked what they were doing, they got three different answers. One said that “I drive a stone”, another - “I feed my family”, and the third - “I build a temple”. Naturally, the work of each of them is connected in different ways with the inner spiritual principle, with the work of the soul, which means that the attitude towards oneself, towards one's work and its results is different.

The third layer of values: he claims that life is ambivalent, like creativity itself. Therefore, life is creativity, which cannot be taught. The thing is that for a modern person, creativity appears either as heroism or as a vice.

This is the ambivalence of our life, and it must be overcome on the basis of the following idea: all people are talented, so we need to create conditions and teach a person to live with his talent. Moreover, the mediocrity of a person expresses the limitations, the inferiority of his body. In addition, according to E. Fromm, people do not want to live with their talent, because it is easier for a person to live without talent than with talent (no wonder there is a saying “initiative is punishable”). On the other hand, by denying his talent, a person expresses his protest against the existing social alienation. And creativity is a special way of an active relationship of a person to the world. Therefore, his real life activity is manifested through creativity, through the talent inherent in each individual person.

Here it is necessary to pay attention to one more aspect of the problem under consideration, namely, the question of “internal

time”, which is inherent in man, or rather his nature. The question of time as a subjective condition under which “only contemplation takes place in us” was considered by I. Kant. He characterized it as a form of our inner feeling, or as "the contemplation of ourselves and our inner state." Internal

time, preserving our accumulated past, through the way of thinking of the era connects a person with the historical era in which he lives, giving it a meaning determined by this era. Thus, it gives a person the concrete historical character of his being and the meaning of life corresponding to the given time, and the way of existence.

Let us ask ourselves the question: “What kind of person does our time require: a creator or an ideal worker?” It is unlikely that a consumer society needs a creator, but an ideal worker, an ideal consumer is necessary.

In general, the time in which you live cannot be deceived, but it can and must be understood and made to work for yourself, and here we are faced with difficulties that a person needs to solve. The following problems can be identified.

One is related to the fact that the world is changing faster than we think and understand it, and the choice of the further path of development of society determines the basis of this understanding. At the same time, we must constantly keep in mind one feature of history itself, which, from our point of view, was correctly displayed by R. Koselleck: “If history were an exact science, we would be able to predict the future of states. We cannot do this, because everywhere historical science comes up against the mystery of personality. History is made by individuals, men like Luther, Frederick the Great and Bismarck. This great and heroic truth will always be true; but the fact that these were, apparently, exactly the people who were needed at the right moment - that's what will forever remain a mystery to us mere mortals. Time shapes genius, but does not create it.

Indeed, history is the result of human activity, not a single system, including social, arises in accordance with the laws of its own development and functioning, because the basis of its formation is always anti-systemic, since order arises from chaos. This provision, in our opinion, reflects one of the sides of the law of revolution, which makes it difficult to study the historical process.

The second problem: it is necessary

to determine the moment when history itself, as it were, opens up to a person, giving him the opportunity to understand and determine the vector of his development, to find his point of bifurcation. As a rule, such an opportunity arises between two historical eras.

Man of the XXI century - who is he?

The essence of this time (and this is our time) was beautifully expressed by N. Mandelstam: “During the period of fermentation and decay, the meaning of the recent past suddenly becomes clear, because there is no indifference of the future, but the argument of yesterday has already collapsed and the lie is sharply different from the truth. It is necessary to sum up when the era that has matured within the past and has no future is completely exhausted, and a new one has not yet begun. This moment is almost always missed, and people go into the future without realizing the past. Effective participation in the social process is possible only when a person can understand and evaluate the main problems and tasks of his time, which need to be seen, understood and solved in time.

The third problem is the slow internal development of the person himself, or rather, his established habit of living within the framework of the existing tradition. This is our unrealized ability, or even just too lazy to constantly lead our own inner work above oneself. Therefore, a person most often builds his life on the basis of either nihilism or outright cynicism.

The fourth problem: in our world there are many forces that are not interested in the very process of changing historical epochs. Here it is important to define main reason, the essence of the flaring socio-historical struggle. AT contemporary literature this reason is determined by the struggle for resources, which, of course, are not infinite. From our point of view, the main cause of the existing chaos is determined by the struggle for survival waged by the modern world elite, for the preservation of its dominant position in the new emerging world. This provision confirms the growing modern terrorism, which is a form and means of the very struggle for survival. And the struggle for resources is a secondary, subordinate goal of the struggle for survival.

And the last problem that I would like to highlight is the problem of moral choice, the choice of good and evil. The defining basis of this problem, in our opinion, is the problem of understanding one's sinfulness. The thing is that the feeling of sinfulness reveals the content of the main wealth of man. Sin is always specific, and repentance acquires the necessary, unique and powerful words, it forms its own special, exact language. This is the language of repentance of this moment, it always lasts and affirms a new imperative of being: a person should not leave a person in trouble. Morality becomes the defining principle of human existence. And its core is determined by the position of loyalty to yourself and others. If you promised something, if someone relies on you, you must not forget about it. Even if the temptation arises

even if a person experiences a decline in strength and faith, he must fulfill what he promised. You can't betray someone who believes. And if you yourself were deceived - do not be ashamed to admit a mistake, to repent. Only by recognizing the truth about your past can you save faith in yourself, respect for other people.

Loyalty to people, ideals is the cement that holds human relations together, guarantees their reliability to a greater extent than formal law. Cheating not only destroys these relationships, but also undermines faith in higher values. People try to justify treason by referring to circumstances troubled times. But it is in troubled times that we most of all need the loyalty of friends and loved ones. The principle “man is brother to man” is becoming more and more the defining basis of the future human existence.

What needs to be done in order for modern man to become a man of the 21st century? From our point of view, for this, first of all, it is necessary to solve the tasks that the 20th century set for itself, but did not solve them.

Solve the problem of the XX century. means to determine the leading trends in the development of man and society and, most importantly, their form of manifestation in the past century and, on the basis of this, calculate the main trends and vectors of development of society and man in the 21st century. In this regard, we have specific examples of this solution.

Let's ask the question: "Why did the Bolsheviks win in Russia at the beginning of the 20th century?" Yes, simply because they were people of the beginning of the 20th century and fought with people of the traditional 19th century. It was the Bolsheviks, and in particular V.I. Lenin, analyzing the leading fundamental contradiction in the development of society, concluded that it is really possible to change basic relations through the activity of the superstructure on the basis of the action of a newly created organization, power, state. They understood the active, transformative role of the superstructure (function) in relation to the basis (substance). A Bolshevik is a man of power, organization. The new attitude to the organization and the use of its capabilities made the Bolsheviks the people of the 20th century. Let us also remember that in the 1920s

A. A. Bogdanov (Bolshevik) laid the foundations of a “general organizational science”.

The main thing here is that

B. I. Lenin developed the NEP model and applied it in practice to lead the country out of the impasse of “war communism”. This model turned out to be a new model of socio-historical development, a model of a transitional society, a model of an intermediate link, which is determined by a special combination, or synthesis, of properties, traits, and opposites in a new, emerging whole. Intermediates, combining properties

V. I. Filatov

extreme members of this sequence, are a new formation in relation to them, an education striving for further development. In philosophical language, this is a kind of model of a transitional society, overcoming the radicalism of Hegelian dialectics in its development on the basis of the increasing action of the subjective factor, the role and responsibility of which is immeasurably increasing.

Without claiming to be complete, we will focus on highlighting the main mysteries of the 20th century that modern man needs to solve.

The main unsolved mystery of the XX century. is, of course, socialism. Whatever we say about socialism, there is one clear understanding of its nature and essence, which are realized through the formulation and solution of its fundamental task. The task that socialism has set itself is determined by the striving for the real, actual development by each individual of all the wealth accumulated within the framework of private property, but alienated from it. At the same time, wealth is not a collection of things, but a collection of those active abilities that are “embodied”, “objectified” in these things under conditions of private property and alienated from a particular person. To turn private property into the property of the whole society means to turn it into the real property of a specific individual, each member of this society, who masters it to the best of his ability, which means the desire of this individual to erase, and even remove the boundaries between "to be" and "to have ' in their daily lives.

If we talk about the USSR, then for the first time in history a party took power in it, professing the principle: “From each according to his abilities, to each according to his work”, and not only proclaiming, but also enshrining it in the constitution, which meant the elimination of the “sacred right” ownership of tools and means of production, and thus excluded the exploitation of man by man, creating conditions for his integral development.

The presence of socialism, or rather, the awareness of the need for the practical implementation of the idea of ​​socialism in reality, has also determined a new direction in the development of man in our time. This is the accelerated development of his individuality, which should become the defining basis of personal existence, and the basis of the relationship of the individual with society and its institutions. The whole point is that

the relationship between the individual and society is determined through the relationship of the part with the whole, which is the basis for the formation of a partial, alienated person. The relationship between individuality and society is based on a completely different connection. This relationship is determined by the principle of equivalence.

This, in turn, means the individual's claim to all the accumulated human wealth, which each person has the right to both own and dispose of on the basis of the abilities inherent in him. Here we again come to the solution of the problem of "to have or to be" in the development vector of "to be"

Considering a person according to the scale of his individuality creates the need to revise the entire system of fundamental values ​​of our being. These are such values ​​as freedom, equality, justice, etc. So, for example, people become equal when they live according to their individuality, that is, the ability to reproduce themselves or live according to their abilities given to man by nature, what makes a person a truly unique, unrepeatable subject of individual and social creativity.

A special question is about the relationship between man and technology. Technology in our time has actually begun to determine the essence of the modern era, and this essence itself requires another person, and the 20th century became the threshold beyond which this problem clearly manifested itself.

One of the most authoritative philosophers of the 20th century, considering the problem of the relationship between man and technology, is M. Heidegger. In his works, he draws our attention to the fact that technology cannot be treated indifferently as a tool, since it has its own claims to a person, to what he should be in order to best meet its requirements.

These claims will sooner or later force a person to re-understand and define his place and functions in the natural world. A person should strive not to conquer and conquer the world, but to take his place and correspond to it, which would allow us to work as efficiently as possible within the newly established harmony.

Modern technology carries evil for a person, which he must be able to curb, namely: technology most successfully depersonalizes a person, bringing him to the brink of his existence in the world of absolute consumption. My apartment, my car, my TV, etc., all this exists for me alone, as the person himself thinks, without allowing the thought that he himself has already become a thing in the world of other things, and a secondary thing at that. In addition, modern

Man of the XXI century - who is he?

technology greatly increases the possibility of a person being in an illusory world. This illusion makes our life simple. A person in this world does not see the whole variety of real problems, which makes him focus on solving the problems of a narrow sector of his existence. He is completely immersed in his element and does his job perfectly, but at the same time he does not see the goal for which he does it. this work. Such a one-dimensional person is calmly present in his ideal world and he does not have a need to go beyond this illusory world. Indeed, if all conditions are created for him, there is a job that he performs, the question arises: “Does this person need something more?” Most likely not, and it is unlikely that he will seek to involve himself in new problems.

The development of modern technology has given rise to a global process of development of information technologies, which allow manipulating the consciousness and behavior of people with unprecedented efficiency. The problem before us is whether the future society will belong to a small group of designers and owners virtual reality or network structures of information will be able to take Information Technology under control and put them at the service of the social creativity of the masses, while truth-seeking becomes an important socio-political activity.

One more moment. It is necessary to consider utopia as a factor social development on the basis of which acceptable social projects should be created and discussed.

In our reality, utopia itself has been discredited and relegated to the background by the ideology of postmodernism, which rejects the very future. Thus, the American postmodernist F. Jameson writes: “The last few years have been marked by a certain reverse apocalypticism, in which premonitions of the future, catastrophic or salvific, have been replaced by sensations of the end of one or another (the end of ideology, art or social class; the “crisis” of Leninism, social democracy or social welfare societies, etc., etc.); taken together, they arguably constitute what is increasingly designated by postmodernism.

Considering utopia as a factor in the social and individual development of a person, we overcome the ideology of the apocalypse by introducing into our consciousness the idea of ​​constructive beauty, which acquires an ideological status, affirming the content and purposefulness of our being and opposing ourselves to the ideology of the modern world. The essence of this ideology expressed

J. Lipovetsky: "From now on, we are ruled by emptiness, but such a emptiness that is neither tragic nor apocalyptic" .

It (beauty) shows that the main principle of our existence lies not so much in the position “being determines consciousness”, but in the position “in what concepts a person views the world”. This is where one of the paradoxes of our self-consciousness comes into play. It is the paradox of optimism and pessimism that defines value orientation man in the world of the past, present and future. This world should be considered and comprehended by a person through creative beauty, and not through the absurdity of ugliness, which makes creativity itself meaningless.

The greatest philosophers of the past were aware that beautiful works of art straighten a person. Thus, the author of Venus de Milo created an image so perfect that it was impossible to derive it from the conditions of contemporary society. But since the image of Venus exists and is in reality, it is quite possible to conclude: if such beauty exists, then conditions worthy of human existence are possible and inevitable. This means that the struggle for these conditions is necessary and inevitable. Father Pavel Florensky saw art as proof of the existence of God. “If there is a Trinity, then there is God,” he argued.

But here again the question arises: “Isn’t this reasoning utopian, and do we need utopia itself?” In our country, these questions are constantly asked when it comes to the height of the social ideal. At the same time, utopia is interpreted one-sidedly, as an absolute utopia. There is another understanding of utopia. Utopian ideals, projects, calculations are called, which are not feasible only under the given conditions, but with their change are implemented gradually with an endless prospect of improvement. Moreover, the conditions for their implementation are known, and we must fight for them. This is how the ideals of freedom, equality, justice, the projects of a legal and civil society, as well as socialism, are realized.

We live in a crazy world where our habitual attitudes, attitudes, values ​​and ideals are changing with kaleidoscopic speed. The point is, first of all, that the development of mankind has come across a certain objective barrier, to overcome which a qualitative change in the whole way of human existence is required, and not just the solution of some specific set of purely scientific and technical problems. Ultimately, we come to the question: “What kind of world awaits us in the future - the world of geniuses or the world of ideal workers, the world of creativity or the world of service, and whether

V. I. Filatov

Is this the main question of the long 21st century?” This world also requires a new, creatively responsible person who will replace the one-dimensional person of the transitional 20th century.

LITERATURE

Schubart V. Europe and the Soul of the East. Moscow: Russian idea, 2000. 443 p.

Kant I. Critique of Pure Reason // Works. : in 6 vol. M. : Thought, 1964. S. 137, 138.

Riker P. Memory, history, oblivion. M. : Humanitarian literature, 2004. 728 p.

Fursov A. I. Capitalism and modernity - the fight of skeletons over the abyss // Our contemporary. 2009. No. 8.

Jamison F. Postmodernism or the logic of the culture of late capitalism // Philosophy of the era of modernism. Minsk: Krasiko, 1996. S. 120-135.

Lipovetsky J. The era of emptiness. An Essay on Contemporary Individualism. SPb. : Vladimir Dal, 2001. 336 p.

man of the XXI century - what is he? man of the XXI century - what is he? and got the best answer

Answer from Marietta[guru]
Just like you, just like us))

Answer from Yatiana Koshka dran[guru]
small, not older than 12 years

Answer from Elena Novichenko[guru]
“These are people who are the first to master any modern innovative technologies. Innovative advanced lifestyle, whether it's a mobile phone, whether it's the Internet, whether it's plastic credit cards. At the same time, 21 people are the leading consumers in terms of lifestyle.
The main criterion that determines the lifestyle of these people is the desire to use all the new opportunities that modern world.
That is why people-21 do not part with a bank card and use personal cars. Do not forget to visit exhibitions, keep track of new performances and films, often go on excursions. Of course, you need to take care of yourself, which is why fitness clubs are so popular in this environment. True, as the survey showed, only 15% of Russians demonstrate such an attitude to life. On the one hand, this is due to the fact that the country is still far from universal computer literacy - only every third person today knows how to communicate with a computer. On the other hand, the Russians still remain a nation of both conservatives and homebodies. It should not be forgotten that there are serious differences in the character of the inhabitants of large cities and small cities. settlements. True, even the inhabitants of the latter, leaving themselves a quiet provincial life, think about the fact that their children live and work in megacities. That is the science of living in big world nevertheless, it is gradually mastered, as new technologies and countries are mastered. And this development is followed by a new culture of consumption, experts say.
After all, truly modern people are active consumers. But this consumption is connected, first of all, with the desire to improve oneself, to achieve new heights, having acquired new knowledge. They can be in a particular profession, and in the world around us - hence such a strong desire to travel. People-21 no longer save for a rainy day, but invest here, now, in themselves.

Answer from KATAFRACTOY[guru]
Here's one.)

Answer from Yergey Maslov[newbie]
A person of the 21st century has become more materialistic, for him there are fewer prohibitions and secrets, but more opportunities and choices. His horizons have increased, now the planet does not seem endless, he is actively studying the cosmos and the microcosm. And now digital and nanotechnologies are able to create a life that seemed fantastic yesterday.
In a rapidly changing world, a person needs to be constantly on the move, searching, improving himself, changing according to the situation. If a person does not cope, he is no longer among the first, problems arise - as a result, depression and fears for tomorrow. An unstable and rapidly changing world, a large flow of conflicting information - these are some of the factors that today influence the moral state of a person and society.

Answer from Olga Mukusheva[newbie]
Such as we are.

We stopped walking the streets, we communicate with friends only through the Internet, and the TV channel is the sponsor of watching the sunset. The treatment of the common cold, which we trust to doctors, costs us money. But earlier people did not have such a material basis, and the treatment of the common cold was carried out with the help of traditional medicine.
In the 21st century, we simply cannot imagine most of what our parents tell us: queues for cheese and meat, which were on store shelves only in limited quantities, the opportunity to relax only in the territory of our country, the shortage of clothes, and so on. Now we have the opportunity to worry, in fact, only about our financial situation. There is nothing complicated at first glance - just work well and earn money for any of your needs.
It turns out that, on the one hand, there is nothing wrong with such progress - we just need to do our job well and increase income levels.
However, this progress affects the change in human essence. In a critical situation, we remain completely helpless. We were fired from work - we, in fact, lost our means of subsistence. We turned off the lights at home - our equipment does not work, and we feel lonely and abandoned. No internet connection - we can't order food delivery from the restaurant. The world is changing, people are changing, ideas about the meaning of life, about goodness, about generations. Living in the real world is very dangerous and even harmful. People became so embittered, became nervous and selfish. Now there are few people with a good soul and heart, they are few. And such units sometimes make you think about the meaning of the lived, the meaning of life.
The man of the 21st century has become more materialistic, for him there are fewer prohibitions and secrets, but more opportunities and choices. The outlook has increased, now the planet does not seem to be infinite, the cosmos and microcosm are being actively studied. And now digital nanotechnologies are capable of creating life that seemed fantastic yesterday.
In a rapidly changing world, a person needs to constantly be on the move, searching for self-improvement. If a person does not cope, he is no longer among the first, problems arise - as a result, depression and fears for tomorrow. An unstable and rapidly changing world, a large flow of conflicting information - this is one of the factors influencing the moral state of a person and society today.
But this is all about adults, consciously thinking people, but what about modern children? Children born at the very beginning of the century, in the so-called zero years, are now much written and discussed about them. Often we hear "indigo child", and the concept of "indigo" is familiar to everyone. But do all modern children have the quality of indigo? And if not all, then why? For me, the answer is that the main difference of the beginning of the millennium is maximum number degrees of freedom. There are no rigidly fixed conditions, everything is flexible, mobile, unpredictable. And this is the trick. After all, small children with unpredictable abilities, brought up by their parents and grandparents, will also unpredictably manifest the values ​​of the time period of the 20th century.
All of the above can be considered the answer to the question posed. I am sure that among us there are no nervous and selfish, embittered modern people of the 21st century. After all, our profession does not allow us to be like that.
Bernard Shaw once said: “I am sure that if I had to choose: to live where the children's din does not stop for a minute, or where it is never heard, then all normal and healthy people would prefer the incessant noise to the incessant silence” .
In my opinion, teachers are the most normal and healthy people of the 21st century!

Larisa KISKINA, Chairman of the Council of Young Teachers of ZelAO

In the store, the cashier is rude, on the bus the driver yells at everyone, and everyone - at him, at home and at work - eternal scandals. It's hard not to notice how irritable people have become in the 21st century. Why did this happen, and how not to fall into the trap of chronic neurosis?

Too much responsibility

Irritability and anger are formed in childhood. Look at modern child- this is no longer a carefree child, but an adult who is tired of lessons, circles and extracurricular activities. Parents demand a lot from the child and do not give time for personal freedom. Due to too high responsibility, the baby first turns into an eternally gloomy child, and then into an irritable adult.

Desire to be first

Ambition and the desire for financial success is very good. Tabloids, business magazines, trainings tell us that wealth is the main goal of a person of the 21st century. But without a reasonable measure, the desire to be the first brings a person not good, but great harm. Careerists see nothing but their work. They do not notice the beauty of the world, the love of relatives. And any failure greatly upsets them and makes them angry.

Permanent debts

A person feels calm if he has no debts. And modern people are literally mired in mortgages and loans. Until the debtor pays the money, he will be in eternal tension, nervous, terrified of losing his source of income. How can you be balanced and cheerful?

Pessimism

What are modern people being taught? Do not trust anyone, expect meanness from people, be disappointed in the current society. A person, going out into the street, immediately takes a psychological defensive posture. That is, he behaves aggressively towards others so that they cannot offend him. A constant stay in a tense state leads to the development of neurosis, as a result of which a person often breaks down on others.

Urbanization

Urban conditions are unnatural for human life. Previously, people were close to nature and lived in complete harmony with the outside world. In a big city, you can’t relax and be inattentive, even just walking down the street! Plus, a person lacks personal space; he is always surrounded by dozens of other people.

These factors combined have led to the fact that the man of the XXI century has become angry and irritable. Only proper rest, harmony in relation to others and moderate work allow you to protect yourself from neurosis and aggression.