Types of business communication. Character traits
A few days ago, I asked high school students a question: ? The list turned out to be large: rudeness, arrogance, contempt, arrogance, stupidity, anger, aggression, disrespect, rudeness, a desire to humiliate, etc.
We found out why a person demonstrates negative personality traits. According to the guys, the reason is the desire of a person to attract attention to himself, to rise above others, to satisfy a sense of superiority.
Yes, the younger generation knows how to analyze. However, there is also an understanding that it is not effective to turn judgments only in the direction of criticizing someone. It is necessary to realize the qualities of one's own personality and overcome the difficulties in communication that they cause.
Everyone experiences communication difficulties at some point in their lives. There are many reasons. However, often the traits of his character make communication difficult. Not everyone can admit this. Since, rather, the character traits of a communication partner seem to a person to be an insurmountable obstacle that makes communication difficult. And many people rush to criticize, correct a relationship partner, or completely leave communication.
In fact, the world is arranged very interestingly: in a communication partner, as in a mirror, a person sees precisely his own shortcomings, but rarely realizes this. Why? Read.
The surrounding people are very necessary for a person, because only in communication with them can he show his qualities, and then realize them and begin to change, if necessary. It makes no sense to change someone in communication. This "someone" should be thanked for highlighting the traits of character that prevent a person from communicating without difficulty.
Let's generalize personality traits that make communication difficult both the person himself and the people around him with himself.
Pride.
I put it in first place, since all other character traits are, to one degree or another, derived from it. Pride, as a rule, manifests itself in the superiority of a person over other people. The exaltation of oneself and thereby the humiliation of others - this is the key message to the world of pride through communication with people.
In Christianity, pride is one of the main sins. Pride can manifest itself in different ways. This is not necessarily a direct humiliation of a communication partner. Pride can also appear through condescension, showing the communication partner “where his place is” and how much lower it is. A person can impose his patronage, degrading the dignity of another.
The manifestation of pride is always a strong imbalance in communication. It is difficult to communicate with a proud person. If a person notices such a quality in himself, he needs to learn friendly, partnership relations; the ability to see the dignity of other people; learn not to humiliate, but to elevate people. To do this, it can be helpful to look at people as equals and reflect on your skill.
Communicating with a proud person, it is necessary to show an immeasurable share of calmness and self-control in order to prevent conflict. But, as a rule, like is attracted to like, and if two prides meet, it is very difficult to avoid struggle and conflict, but it is possible if you realize what is happening.
Boasting.
This is one of the ways to show others “how good I am”, how “I am better”. Often behind this is hidden self-doubt and a desire for recognition. A person can boast of friends, relatives, a happy occasion. Where he really is, his qualities and his responsibility is not clear. Thus, a person indirectly, indirectly, through other people or events independent of him, wants to rise in the eyes of other people.
Boasting should not be supported. If a person notices this quality in himself, you need to learn to perform your own actions, take responsibility for the events of your life. Often such people in their hearts feel like losers and their bravado from scratch is a kind of defensive reaction and an attempt to increase their value in the eyes of others. But for a person nothing will change in life if he continues to brag, does not perform his own actions and suffers in his soul from comparison with successful people and their own failure. But it is possible if you really want to.
Vanity.
A vain person loves flattery. It is pleasant for a person to hear that he is “the most - the most”. Of course, every person is pleased to hear something good addressed to him. However, if dependence on someone else's opinion takes over a person, and he feels his own importance only with constant external approval, you need to think about how he himself will learn to praise and support himself. Indeed, in flattery addressed to a person there is no sincerity. Flattery always has a purpose, so a vain person runs the risk of becoming an object of manipulation.
Ambition.
Ambition leads to a person's abuse of good and even close relationships, which he can use for his own purposes, regardless of the needs and desires of a communication partner. An ambitious person "goes over the heads", not taking into account anything and no one, pursuing exclusively his own goals and benefits. He loses friends who feel betrayed; destroys someone else's career, and possibly life. This is the path to loneliness, although it may be accompanied by external success and career takeoff.
Lust for power.
Lust for power is manifested in the unacceptability of criticism, objections and disobedience from other people. A power-hungry person controls everything and does not accept the opinions of others. For effective communication with such a person, clear argumentation and logic are necessary, otherwise the power lover will suppress his partner in communication, both in the family and at work. If a person understands that his lust for power harms relations with others, he needs to learn to listen to other people, talk with them, respect other people's opinions, and give the communication partner the right to their own judgment.
Tactlessness.
This quality is manifested in the fact that a person touches on the painful aspects of the personality and life events of a communication partner against his will. Communication with a tactless person can cause heartache, resentment, a feeling of humiliation.
Often indelicacy is not a malicious intent, but an inability to feel a communication partner and the situation in which communication takes place. It is necessary to teach the child from childhood to feel another person, to talk with him about feelings. Read more here. Before you hurt someone with your tactlessness, you need to feel it yourself. This means that it is necessary to be able to internally take the position of a communication partner.
The appearance of a person where he is not expected, without prior agreement or warning, is also tactless. This may cause embarrassment for opposite side due to lack of communication. As a rule, for many people, tactlessness causes awkwardness, confusion, or tension and aggression.
Short temper. This character trait indicates the inability to control and be aware of their emotions. A quick-tempered person, as a rule, after an emotional outburst, realizes the harm done to him in communication with another person and relationships with him. A partner in communication with such a person should be especially calm and balanced and not mirror the excessive emotionality of the opposite side. Emotions play a special role in the life of a man and a woman, read more about this.
So, we briefly examined what character traits make communication between people difficult. I hope that the article will be useful to you and the difficulties that arise in communication will be understandable and eliminated.
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“Every person has three characters: the one that is attributed to him, the one that he attributes to himself, and finally the one that is in reality!” ©Victor Hugo
The behavior of a person in the process of communication is influenced by his character.
Translated from ancient Greek, the word "character" means "chasing", "seal". In fact, on the one hand, life mints, molds the character of a person, and on the other hand, character leaves a seal on all actions, thoughts and feelings of a person.
What is a character? Conditions for the formation of character
Character is a set of stable individual characteristics of a person, which develops and manifests itself in activity and communication, causing typical behaviors for an individual.
Character is determined and formed throughout a person's life.
Character is formed on the basis of the natural, biological properties of a person and as a result of the influence of the environment. Therefore, an important role in the formation of character is played by social conditions and specific life circumstances in which a person's life path passes.
The nature of a person determines his significant actions, and not random reactions to certain stimuli or circumstances. Therefore, not all features of a person can be considered characteristic, but only essential and stable ones. If a person, for example, is not polite enough in a stressful situation, then this does not mean that rudeness and incontinence are the main properties of his character.
In the article, we will first of all consider the question of the meaning and influence of a person's character on his communication. Let's even be bolder and put the question like this: "What character traits make communication special?"
Features of character in communication. Traits and properties of character
Character traits are features that are distinguished in human behavior, called character traits. Any character trait is a certain stable stereotype of behavior - a stable form of behavior in connection with specific, typical situations for this behavior.
The character of a person has both general and particular features and properties. Global properties of character have an effect on a wide range of behavioral manifestations and human activities.
General traits of a person's character:
1) self-confidence - uncertainty;
2) consent, friendliness - hostility;
3) consciousness - impulsiveness;
4) emotional stability - anxiety;
5) intellectual flexibility - rigidity.
Private traits and character traits:
sociability - isolation, leadership traits, and vice versa, subordination, as well as optimism - pessimism, conscientiousness - lack of conscience, courage - caution, impressionability - "thick-skinned", gullibility - suspicion, daydreaming - practicality, vulnerability - serenity, delicacy - rudeness, self-control - impulsiveness, peacefulness - aggressiveness, active activity - passivity, demonstrativeness - modesty, ambition - unpretentiousness, originality - stereotyping
.
In addition, in the character of a person there are:
- intellectual(smartness, observation, etc.)
- emotional character traits that manifest themselves in a person’s attitude to the world (excitability, rationality, etc.)
- strong-willed character traits that determine the ability and willingness of a person to consciously regulate their activities associated with overcoming difficulties (decisiveness, purposefulness).
Character traits in communication: the meaning of temperament
In communicating with people, the character of a person is manifested in the manner of behavior, in the ways of responding to the actions and deeds of people. The manner of communication can be tactful or unceremonious, polite or rude.
And do not forget about the significance of the properties of temperament on the features of communication of a particular person. The properties of a person's temperament are extraversion and introversion, or in ordinary words, sociability and isolation.
Extraversion and introversion as character traits are manifested in communication and express the openness or isolation of a person in relation to the world, to other people. An extrovert is a sociable person who shows a special interest in what is happening around.
Faced with the choice of going to a party with friends or sitting at home watching TV, an extrovert is more likely to choose the former, unlike an introvert.
An introvert directs all attention to himself. He is the center of his own interests, puts himself and the individual inner world above what is happening around.
Psychologists argue that the nature of communication is significantly influenced by the temperament of a person and his properties more than character traits, because, unlike temperament, a person’s character is determined not so much by the properties of the nervous system, but by the culture of a person and his upbringing.
Character traits in communication: What can you learn about a person by the manner of his communication?
In any communication, you can identify character traits that indicate a person’s attitude towards:
1) to other people (sociability, isolation, indifference, sensitivity, etc.)
2) own business (industriousness, laziness, responsibility, initiative, negligence, etc.)
3) to oneself (modesty, vanity, self-criticism)
4) things (accuracy, frugality).
And also in communication you can get acquainted with the interests and beliefs of a person, which makes up the structure of his character.
Conviction provides a long-term direction of human behavior, striving to achieve goals, confidence in the importance of one's business.
The interests of a person can also be indicative of understanding character. The superficiality and instability of interests are often associated with great imitation, with a lack of independence and integrity of a person's personality. And, conversely, the depth and content of interests testify to the purposefulness and perseverance of the individual.
The character of a person is manifested through the way a person acts. People can go to achieve the same goals in completely different ways, use their own special techniques and methods. This dissimilarity determines the specific character of the individual.
Do not be afraid to study people around, communicate and learn the character of a person, because through communication with other people we get to know ourselves!
Essence of communication is most fully expressed in the fact that it is The most important side human activity, which consists in the subject-subject relationship - the relationship of one person to another based on the mutual recognition of "self" and intrinsic value.
The main features and properties of communication:
It appears as Activity, which emphasizes its active procedural nature;
It is established that this activity consists in relation one person to another;
It is noted that these relationships should be worn Subject-subject character, in other words, they include Equal Subjects, "I" and "You" are here Target for each other and never - a means (at least, it should be);
communication establishes not only information, but also Personal-existential, subjective connection Between people while maintaining the individuality of the communicating parties: each recognizes for the other his uniqueness and uniqueness, his right to be himself and expects the same from him;
expected manifestation Creative improvisational nature of communication, revealing the deep qualities of the subject - his free activity, the ability to generate new meanings, to overcome stereotypes of behavior.
· communication symmetrical, for it presupposes the functional equality of the persons participating in it as subjects of a single joint activities;
The most important distinguishing feature of communication is its Dialogical.
In this way, communication- this Interactivity based on Needs man in man. This is not only (and not so much) luxury (A. de Saint-Exupery), but Necessity, the primary condition for the existence of a person as a person and his inclusion in society and culture. Communication is done through Dialogue, whose purpose is to establish Understanding Between people.
The value of interpersonal communication determined by his polyfunctionality And global significance in human life and society. Can be distinguished A number of "role" functions of communication.
1. Communication is a condition for the formation and existence of man. The phylogenesis of humanity and the ontogenesis of each person individually confirm that the formation of a person is impossible without communication, which is a “unique condition for human existence” (K. Jaspers).
2. Communication is a way of self-expression Human "I": human essence is manifested only in communication, which enables a person to reveal all the facets of his personality, make them meaningful to others, and assert himself in his own value. "Deficiency" of communication gives rise to various complexes, doubts, makes life inferior.
3. Communication is the main means of communication what appears in informative the nature of communication, thanks to which the accumulated knowledge is transferred in the process of communication and thereby social inheritance. At the same time, the communicative nature of communication is also manifested in the generation of new ideas, which reveals its Creative character, and the exchange of ideas, which causes Praxeological the value of communication.
4. Communication is the main means of managing people. Currently, this function is used purposefully - as a means of manipulation Consciousness and actions of people, both in a negative and positive way, which is clearly seen both in public spheres - in economics and politics, and in the sphere of personal relationships.
5. Communication is a vital need and a condition for human happiness. This function is most significant for the individual's sense of self, because it reveals Intimate nature Communication, acting as an internal, often unconscious need of each person, a hidden motive for his actions and deeds. At the same time, such features of communication as Selectivity And Orientation to a specific object Availability Feedback, reciprocity of choice and Understanding. This need is most fully realized in such higher forms of human communication as friendship And Love.
The revealed role functions of communication allow us to consider it Value in at least two aspects.
Ethnoetiquette as a system of stereotypes of consciousness that reflects traditional standards of behavior 1 cannot be studied in any detail without referring to the ethnopsychological side of communication. In this regard, let us turn to some historical sources that characterize the ethnopsychology of the Bashkirs quite objectively.
At the end of the 19th century, the ethnographer-researcher L. Von-Berkhholz wrote about the Bashkirs: “They are rather quick-tempered, but not evil ...” The Bashkir, according to Berkhholz, “loves to be paid attention to, they would praise him or his horse, his prowess, dexterity. The Bashkir is extremely proud, touchy due to inattention to him, and even more so due to disrespect...” 2 . It should be noted that Berchholtz correctly captured the characteristic psychological features of the Bashkirs, some of which still exist today. At the same time, certain changes have taken place in this area - this is an increased tolerance for the actions of others, condescension, a significant overcoming of straightforwardness and ingenuity.
Lack of cunning and gullibility still continue to be the psychological quality of many Bashkirs, and from here qualities such as fast
1 Baiburin A. K. Some issues of ethnographic study
behavior. Ethnic stereotypes of behavior. L., 1985. S. 7-21.
2 Von-Berkhholz L. Mountain Bashkirs-Katai //
Ethnographic
review. 1893. No. 3. S. 79.
suggestibility and excitability, straightforwardness. Hardly all named psychological qualities can be evaluated unambiguously: either only as positive, or, conversely, only as negative. In some cases, the above features of the psyche play a positive role, and in others - a negative one. Without taking into account what has been said, it is hardly possible to correctly understand the ethnic characteristics of the communication of the Bashkirs.
In the ethnopsychology of the Bashkirs, an important place is occupied by the concept of sincerity, which expresses the state of openness of a person's inner world, its accessibility. They say about such a person: “ikhlas”, “alsak” (responsive, sincere). It is probably no coincidence that the prominent Bashkir literary critic K. A. Akhmetyanov tried to introduce a new category of “sincerity”, which we have already written about. Supporting this idea, we consider the category of sincerity to be a joint between ethics, aesthetics and psychology.
The antipode of sincerity is duplicity. The nominal assessment of a two-faced person sounds like this: “Ul ike yezle” (“He has two faces”). Another assessment is also applied: “Bitzes” (“Without a face”).
Something similar is found in the customary law of the Nogais, who have the principle of "bit". "Bit yugaltu" - "to lose face, conscience" - meant "to lose public respect" 1 .
Another concept of the ethnopsychology of the Bashkirs is “mots”, the content of which cannot be translated into Russian in one word, but approximately it will mean inner charm, inspiration. “Mots” is such a harmonious state when everything in a person is presented in moderation: he is restrained, but not passive either. "Motz" is kindness visible from the outside; attractiveness, thoughtfulness, inner concentration. In short, the concept of "mots" is universal in content, has a rich semantic load and many shades (moral, aesthetic and psychological).
When they say “motzlo keshe” about a person, this can mean the state of a person who is not indifferent to the environment, who is able to understand another person; “motzlo keshe” is a creative and initiative person. But sometimes this term is conveyed mild condition sadness in a person, his thoughtfulness.
1 Viktorin V. M. Social organization and customary law of the Nogais of the Lower Volga region (XVIII - early XX century): Abstract of the thesis. dis.... cand. ist. Sciences. L.: Izd-VolGU, 1985. S. 15.
A person who does not have these qualities is characterized by the expression “motspos keshe”, which means indifference, inability to understand another person, lack of a valuable vision of the world, and also lack of interest in oneself (self-esteem).
Sometimes the term "mots" is used in a narrow sense as a characteristic of the melody of a musical work, or this word characterizes the talent of performers of musical works. And, finally, it is necessary to know that the universality of the concept of “mots”, the multidimensional nature of the content brings it closer to the concept of the ancient Greeks “kolokagatia”, which expressed the syncretic unity of “good” and “beauty”.
Ethnic psychology of the Bashkirs, when assessing human behavior, often refers to the concept of "dert", translated as "enthusiasm, energy" (intensity of desires, needs, interests, feelings); "Dert" is a belief in one's own strength, it is also a sense of one's own dignity. A person with this feeling will not come to servility, will not begin to please. But this concept cannot be reduced to any of the moral concepts (honor, dignity, conscience). There is a strong psychological moment in the concept of “dirty”, it is also a measure of temperament. The main thing in the concept of "dert" is the strength of a spiritual impulse, a high moral feeling. More or less approximately, the concept of "dert" could be translated as "inspired passion, inner pathos." The Bashkirs have a proverb “Dertpez keshe - mondoz keshe” (“A passionless person cannot be charming”), and another proverb says: “Dertpezge daua kzh>> (“Healing will not help a person deprived of dert”).
One of the basic concepts of the Bashkir ethnoetiquette, expressing the moral and psychological creed of communication, is "tyina" kly "k", which simultaneously serves as a requirement for communication and a measure of its evaluation. The word "tyina" kly "k" is akin to the Russian word "politeness". Let us recall in this connection the dictum of Seneca: "Nothing is valued so highly and nothing is given so cheaply as politeness." However, "tyina" kly "k" is not translated in just one word and has a whole range of meanings: modesty, restraint, and thoughtful behavior. Tyina "kly" k is the neatness and accuracy of clothes, it is not too expensive and a bright thing that catches the eye; this and an appropriate gait (not too fast and not too slow); this is the timbre
And the volume of the voice; this is the posture when a person is sitting or lying in bed; this and the ability to eat at the table without attracting the attention of others; it is also contempt for luxury and arrogance, for acquisitiveness and materialism. Tyinaklyk: - this is modesty in everyday life, in consumption, the ability to forgive mistakes and mistakes of a person.
In terms of its universality and moral and ethical content, the concept of “tyynaklyk” is close to the basic concept of the Abkhazian ethnoetiquette “alamys” 1 , which is the core moment of communication between Abkhazians.
Forms and means of communication
General requirements Bashkirs have wishes for communication - calls that are usually uttered by representatives of the older generation: “Dan bulaigk” (“Let's be kind and glorious”), “Yamanatly bulmaiyk” (“Let's not leave a bad name behind us”), “Heter kaldyrmayik” (“ Let's not leave a bad memory of ourselves).
Ethnic etiquette is manifested in the forms of address, in greetings, in the ways of eating, in the rules of hospitality, in the ways of performing labor operations, in hygiene standards.
The peculiarity of the Bashkir etiquette, like other Turkic peoples, is that the age factor is strictly taken into account. When addressing, for example, any older man, it is customary to call him “agai” (literally, older brother). In the event that the person addressed is older than the parents, he is respectfully called "babai" or "byuai" (lit. uncle).
An older woman is addressed as "apai" (literally, older sister). If she is older than her parents, she is called "ebey" (aunt).
It is customary to address the younger ones accordingly: to males - “bushes”, “enem” (lit., younger brother); to females - “Endem”, “py-lyuym” (literally, younger sister).
The shown differentiation of forms of communication has a certain moral meaning, since it expresses
1 Chesnov Ya. V. Moral values in traditional Abkhaz behavior // Field research of the Institute of Ethnography (1980-1981). M., 1984. S. PO.
A value approach to communication, the essence of which is respect for the age of a person, his life experience, and the function is to ensure the continuity of moral development. Etiquette also includes norms governing the relationship of peers and people close in age. It has its own characteristic terms of communication. People of the same age usually call each other "yashtesh", and among the Bashkirs of certain areas of Kurgan and Chelyabinsk regions- "■kushaga".
The existence of the above terms indicates that belonging to the same age has served and serves as a factor of socialization, a means of introducing individuals to a certain community (to its interests, concerns, needs, etc.). There is also a moral element here.
Bashkirs, in the recent past, addressed each other only as “you”, but now, under the influence of communication with representatives of other peoples, an appeal to “you” has also appeared. At present, the appeal to "you" is possible only to the closest people: father, mother, children, spouse, friends, colleagues of the same age, acquaintances. The appeal to "You" is typical for communication with strangers, with older colleagues, with representatives of official institutions and organizations.
The greeting forms of the Bashkirs are: "Laumypygyz!" ("Hello!"); "Salem Birzek" ("Hello Helmet"); "Salam!" ("Hey"). Then questions begin, sometimes dragging on for a long time - this is, so to speak, preparation for the transition to a more serious part of the conversation.
The order in which the glad tidings are communicated is regulated by the ritualized custom of "Beyense". For the message of joyful news, a gift is due. To the one who reported, they say: “For your good news, I give you this and that.” The amount of remuneration can be any.
If one person came to another and found him at work, the following is added to the greeting: “Eshegez yetsel bulpyn” (“Let the work not be a burden”), if the guest found the host at the meal, the greeting is usually added: “Agyaryztemle bulpyn” ( "Bon Appetit"). If you came to new house or an apartment, the greeting is supplemented with wishes: “Eyegez tsotlo bulpyn” (“Let there be happiness in the house”).
Forms of socialization of the Bashkir youth 20-30 years ago in the villages were "aulats her" - at home,
whose owners went on a visit or went away somewhere for a day or several days. Young people gathered in these houses, sang songs, danced. Lovers, brides and grooms met here, young people made acquaintances here. Currently, this form of leisure is gradually disappearing.
An important factor in ensuring the stability of relationships between individuals are the forms of conflict resolution. The means of resolving the contradictions of communication is folk wisdom, embodied in a normative-imperative form in sayings and proverbs. Proverb: “Iser ate:“ Endem ”, - type, akyllyeite:“ Kuyzym ”, - type ”(“ A fool will say: “I am right”, a smart one will say: “I yield”) regulates the orientation of a person in a conflict situation, recommending one of the parties stop the dispute.
In some cases, folk wisdom calls: “Yau menen kilgende ash menen-kgu” - (“Meet the one who goes with the war with bread and salt”). That is, it is not always necessary to respond to a hostile or unfriendly gesture in the same way. Here you can clearly feel the influence of the idea that comes from the depths of centuries that good is stronger than evil.
In the ethnic etiquette of the Bashkirs there are many norms regulating family and marriage relations. Here you can find norms expressing the attitude of folk wisdom to loneliness, to the number of children in a family, to the relationship between parents and children, husband and wife, etc.
So, if a person is not in a hurry to start a family, the elderly Bashkirs say: “Yatsgyzly” k yauga kilespen” (“A lonely person is suitable for war”), and if there is one child in the family, then they say: “Yatsgyz bala yauzan gkaty” (“One a child is worse than a battle.") In all this, one cannot but see the orientation of the people's consciousness towards the creation of a strong family.
The relationship between seniors and juniors, according to Bashkir etiquette, is subordinated to the task of gaining respect for the elders. But the people never absolutized this demand, did not dogmatize it. As a warning against the absolute, i.e. the same in all cases, understanding of respect for elders, the proverb sounds (it is also the norm of etiquette): “Kup yeshegen ni bela, kupte kurgan kup bela” (“Not the one who has lived a lot knows a lot, but he who has seen much).
Important in etiquette different peoples have standards of hospitality. The Bashkirs have long been known as hospitable people. There is a lot of pi-
Sali are Russian scientists and writers who visited the Bashkirs in the 18th-19th centuries. Along with the traditional hospitality inherited from the past, there are new elements in the hospitality of modern Bashkirs associated with changes in their way of life and culture.
It is considered a traditional element of hospitality when the owner meets guests not at home, but before entering the house; seeing off guests also takes place outside the house.
The guests are told: “Turge utegez” (“Go to the place of honor”). When treating guests, they use the rule: “Kunatstarzyts aldyna ash kui; auyzyn-kulyn bush-kuy” (“Put food in front of the guests, but do not forget that their mouth and hands are free”). Here lies the hidden meaning, which consists in the requirement, when eating, not to engage the guests too much in conversations.
If someone comes during the meal, it is customary to seat him at the table and treat him. If the visitor refuses, he is reminded of the rules of etiquette: "Ashtan olo bulyp bulmay" ("You cannot be higher than food").
In the modern hospitality etiquette of the Bashkirs, there are also undesirable elements that are currently rejected by life itself. We are talking about a form of leisure that has become a tradition - a drunken feast, which, unfortunately, has managed to penetrate even individual works of art. So, for example, in the musical comedy Kodasa, old man Yappar performs merry verses, walking around the stage in an embrace with an oversized bottle. Probably, here, if you wish, you can find elements of humor. But humor is different for humor. In this case, the episode with the bottle, invented by the directors of the comedy, clearly misses the target, because the audience has a kind of condescending attitude towards an elderly man who, having drunk, decided to have some fun.
The fight against drunkenness involves turning to certain undeservedly forgotten or half-forgotten folk forms of leisure. These are various national holidays, traditional games and forms of communication. These include the rogue's holiday - "Babantuy" - a spring sports festival, widespread among the Tatars and Bashkirs: "T \.az emeye" - an autumn rural holiday dedicated to slaughtering geese (the villagers take turns collectively slaughtering geese, plucking feathers and preparing goose for winter), ending with mutual invitations
niyami to visit; "KarFa butkapy" - "crow's porridge" - a spring women's holiday (women of the village go out into the forest, cook various dishes, have fun and sing), historically dating back to the times of the cult of animals, when festivities were held in their honor. During these holidays, a person becomes liberated, becomes a direct participant in certain actions. At the same time, a living thread is being stretched between generations, and traditional forms of communication are being revived.
Each of these holidays has a ritual and normative design: it proceeds in a certain sequence, obeys certain rules. Ritualization of communication in modern life necessary and valuable because it overcomes the shortcomings of verbal and verbal means of moral education. The artistic and visual form of rituals makes it possible to overcome moralizing and bare edification, which is the “sin” of today's ethical education and moral education. Rituals enrich the world of human communication, enhance its value content.
Ritualization is necessary, firstly, because deeply thought-out and scientifically based rituals in educational process have a greater effect than abstract moralizing (moralizing). Secondly, ritualization acts as a means of removing from the individual the alienation instilled by previous failures in moral education, that is, it serves as a means of re-education through communication.
CONCLUSION
The approach to ethics implemented in this book allows us to consider morality as the potential of culture in the broadest sense of the word. This, firstly, is due to the fact that morality is the most important essential force of a person, which is related to a special sphere of human activity. Human society cannot be imagined without morality. Secondly, ethical thinking sets through its paradigms the necessary form of existence, normativity for all social institutions. Thirdly, the ethical models of behavior that we have described characterize morality as a kind of universe. Based on this, we can confidently declare the primacy of morality in the whole culture. Only by being in such a position, it is possible to overcome the global moral crisis of human existence, which in our time covers more and more large quantity people of the planet.
To overcome the moral crisis, and on its basis, the global ecological crisis, as well as the impending crisis in other areas - economics, politics, law and art - it is necessary that the community of people on planet Earth become true humanity. Unfortunately, our planet is not such today, because there is still a lot of evil in it, the proof of which is the ongoing process of the emergence of an infinite amount of alienated behavior (wars, crime, suicide ...) associated with violence, deceit and treachery. On this occasion, Yu. M. Fedorov correctly noted in his interesting book “The Universe of Morals”: “Genuine communities are such collections of individuals, which are based on inalienable forms of communication. If genuine communities are total in the manifestation of their true human nature, then non-genuine communities (false communities) are totalitarian” 1 . It was not our task to define such communities. This requires a carefully developed methodology that would meet all the criteria of strict scientific character and the natural course of development of things, in accordance with common sense and humanism.
Fedorov Yu. M. Universum of morality. Tyumen: Sib. otd. RAN, 1992, p. 241.
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Foreword ................................................................ ................................................. ... 13
Chapter I On the Status of Ethics as a Philosophical Science.................................................... 15
Chapter III. Morality is the essential strength of a person .............................................. 33
Chapter LGSpecificity of morality .............................................. ............................... 40
§ 1. Signs of morality ............................................... ......................................... 40
§ 2. The structure of morality ............................................... ............................................... 43
§ 3. Functions of morality ............................................... ................................................. 48
Chapter¥Genesis of morality .............................................. ...................................... 60
Chapter VI. On the problems of modern moral development .... 79
Chapter VII. Morality and culture of behavior ............................................................... ......... 89
§ 1. Paradigms of ethical thinking .............................................. .............. 89
§ 2. Models ethical behavior in various fields
human activity .............................................................. ............................... 96
Chapter VIII. Religious Morality .................................................................. ................... 114
§ 1. Morality of Judaism .............................................. ...................................... 117
§ 2. Moral culture of Buddhism .............................................. .............. 121
§ 3. Christian morality .............................................. ................................ 124
§ 4. Morality of Islam .............................................. ............................... 129
Chapter IX. National-regional component of education and
study of ethics (on the example of the Republic of Bashkortostan).................................................. 135
§ 1. On the ethical features of morality .............................................. ............ 136
§ 2. On the moral culture of modern Bashkortostan .... 138
§ 3. Ethnoetiquette and communication culture of the Bashkirs .................................................. ..... 151
Conclusion................................................. ................................................. .. 161
References................................................ ........................... 162
VALEEV Damir Zhavatovich
THE PATH TO TRUTH
Editor L. O. Khairova
Painter I. M. Sayfutdinov
Artistic editor A. R. Mukhtarullin
Technical editor 3. G. Chingizova
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1. Communication is an activity of an active procedural nature.
2. The essence of this activity is to establish the relationship of one person to another.
3. These relations must be of a subject-subject nature, in other words, equal subjects enter into them.
4. The condition for communication is the recognition of the other's uniqueness and originality, his right to be himself.
5. The creative and improvisational nature of communication, revealing the deep qualities of the subject - his free activity, the ability to generate new meanings, to overcome stereotypes of behavior.
In this way, communication is an interaction based on the need of a person in a person.
What are components of communication? For communication to take place, you must:
The presence of subjects;
subject of conversation;
Mutual language.
The moral meaning of communication is closely related to its value orientations- morally significant factors that determine its main content characteristics. Ideal communication is inseparable from such higher moral values as freedom, justice, equality, love. At the same time, equality in communication is, first of all, the equality of human dignity of the subjects of communication, an orientation towards maintaining the honor and dignity of a person.
The art of communication consists in seeing and appreciating in another individual, unique personality traits, realizing that the value of a personality should not depend on its individual properties.
The value of interpersonal communication is determined by its multifunctionality and global significance in the life of a person and society. It is customary to single out the following "role" communication functions.
1. Communication as a condition for the formation and existence of a person. The ability to communicate with other people allowed a person to achieve high level civilization, break into space, sink to the bottom of the ocean, penetrate into the bowels of the earth.
2. Communication as a way of self-expression of the human "I". Communication enables a person to reveal his feelings, experiences, tell about joys and sorrows, about ups and downs. Without communication, the formation of a person's personality, his upbringing, and the development of intellect are impossible.
3. Communication is the main means of communication, which manifests itself:
a) in the informative nature of communication, thanks to which the accumulated knowledge is transferred in the process of communication and thus social inheritance is carried out;
b) in generating new ideas, revealing the creative nature of communication;
c) exchange of ideas.
4. Communication is the main means of control - a means of manipulating the consciousness and actions of people in all areas of the economy, politics, professional and personal life - both in a negative and positive way. Communication helps organize joint work, outline and discuss plans, implement them.
5. Communication is a vital need and a condition for human happiness. This function is most significant for the individual's self-awareness, because it reveals the intimate nature of communication, which acts as an internal, often unconscious need of each person, a hidden motive for his actions and deeds. Wherein At the forefront of importance are such features of communication as selectivity and focus on a particular object, the presence of feedback, reciprocity of choice and mutual understanding. This need is most fully realized in such higher forms of human communication as friendship and love.
Types of communication. There are various approaches to the classification of types of communication. First of all, distinguish household and business communication, that is, communication related to our daily life, everyday life, and communication at work, in the performance of official duties, in solving production issues.
Depending on various features, both household and business communication can be divided into the following kinds.
1. Contact - distant (according to the position of the communicants in space and time).
2. Direct - indirect (communication through technical means: radio, telephone, mail, Internet).
3. Oral - written.
4. Dialogical - monologue.
5. Interpersonal - mass.
Most people's lives are dominated by everyday communication. It is the most common. Not only at home, in the family circle, but also at work, on the street, in transport, we often come into contact with others in order to ask something, learn something, consult, tell, as they say, take our souls, finally, just pass the time. But is such a conversation always successful? Are we always happy with it?
conditions for effective communication. One of the necessary conditions for the effectiveness of a conversation is a mutual desire to carry on a conversation. You don't have to force the conversation. If you feel that the interlocutor does not show interest, stop the conversation, wait until the partner has a need for communication.
The success of communication depends on how well the topic of conversation is chosen, whether it seems relevant and interesting to the interlocutor, to what extent the subject of discussion is known to each of the speakers.
Another necessary condition- the ability to find a common language. And for this you need to know well the manners, customs, characteristics of the people with whom you have to communicate.
Culture of communication. In ensuring the significance of communication, an important role is played by the culture of interpersonal communication - a system of norms, principles and rules of communication, as well as technologies for their implementation, developed by the human community in order to optimize and effectively communicate. The culture of communication presupposes knowledge, understanding and observance of those norms of interpersonal communication, which:
a) correspond to the humanistic approach to the interests, rights and freedoms of the individual;
b) accepted in this community as a "guide to action";
c) do not contradict the views and beliefs of the individual;
d) presuppose the readiness and ability of the individual to comply with these norms.
most closely the level of communication culture is associated with moral culture - moral attitudes, values, communicative ideals and stereotypes that determine the level of moral consciousness of the individual, the features of his moral relations with others, the distinctive features of behavior and communication.