Modern society - and not only Russian, but Russian in a particularly obvious form - is undergoing an intense transformation. It is not only and not so much about production and information technologies, the dynamics of forms of business activity or the dynamics of political structures at the global and national levels. Transformations are by no means external, but internal and spiritual, not just aspects, but the foundations social life up to morality and religion.
Modern man finds the details of his appearance, familiar properties, connections, structures, but not himself. Moves towards itself, but never reaches itself, falling into the surrounding object world. The desperate search for self-determination, freedom and responsibility of modern man, as well as the desire to get away from this freedom and responsibility, in no way achieve the desired result.
The processes of social transformation, especially such a large-scale and deep one, are very dramatic and traumatic. Often they are perceived as a loss or destruction of the foundations human being as the dehumanization of society and the loss of perspectives of spirituality. However, this qualification raises a number of questions. Do pretentious formulations like “problems of dehumanization of modern society” mean that earlier society was “humanized”. Where and when was such a society?
And what is dehumanization anyway? Dehumanization? Loss of humanity? In what and where? In civilization? In culture? In philosophy? How does this dehumanization manifest itself? In the growth of violence - primarily on the part of the authorities? In the technological consideration of man as a means in politics, in management, even in medicine - as a supplier of spare parts, in art? And here the question is debatable. Suffice it to at least recall the achievements in the protection environment, in medicine, the degree of comfort of life and working conditions achieved by modern civilization. And is dehumanization possible in principle, if all its manifestations are the work of human hands, the embodiment of his ideas, needs, aspirations?
The main problem is not in dehumanization, but in the person himself. And our time, indeed, poses this problem extremely acutely. Man himself has become problematic, in need of some kind of homodycy. What is a person? By the end of the 20th century, it becomes more and more clear that in its dual nature, in the unity of body and consciousness, flesh and spirit, the essence of man is nevertheless connected with the latter.
The main pathos of criticism of modern society is aimed at the meaninglessness of being, rooted in utilitarianism, economism and technism, commercial, capitalist and, in the end, bureaucratic institutions of power, tending to deprive life of its semantic richness and depth. The accusations take many forms: it is claimed that there is no more place for heroism, aristocratic virtues, lofty goals, love and a sense of the depth of life have been lost.
If you wish, you can blame Descartes for everything, who first asked himself the problem of human self-consciousness. “... From the devastated cogito, Descartes, like a spider, pulled out the world - the modern world, in fact, material world, materialistic world, Enlightenment world, probably Western, imperialist, Protestant and capitalist, ethnocentric and phallocentric technological world as such, and not the world of meaning and love, laughter and tears, but the world of abstract thought.
We live in a period of extreme individualism and, at the same time, deep depersonalization. The individual strives to act in accordance with his own ideas about life and his purpose, to do his own thing, but all these ideas and ways of life experience powerful external pressures and sooner or later come down to the desire to meet certain group subcultural standards, social roles. Only one thing is required of a person - to identify himself with some matrices, to accept such a matrix as his identity. Contrary to neoliberal notions of the "end of history", there is a large number of various groups and movements, expecting abrupt and radical changes, bringing unexpected metamorphoses to humanity. Someone is waiting for this from space aliens, someone from in-depth collective training - meditation, invocation, etc., someone - a new coming of Christ, a new Avatar or some kind of cosmic Essence that will renew everything and everything. For any unbiased observer, it is obvious that we live in an era of intensive transition of human (personal and social) existence from one state to another, in an era of total liminality. We are talking about qualitative changes, not quantitative buildup. social organization and communications, about qualitative changes in the ways of life, communication, consciousness - moreover, very ambiguous changes. Just as a ten-year-old girl has very vague ideas about the fact that married life will require from her a fundamental change in consciousness and emotional reactions, so today's humanity has very vague ideas about its future - not in terms of the future of civilization, but in a more fundamental way, in terms of individuation plan.
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Dehumanization as a problem of modern society
N.N. VASNEV 1 , S.A. VASNEV 2
1 National Research Nuclear University MEPhI
2 Russian Academy public service under the President of the Russian Federation
DEHUMANIZATION AS A PROBLEM OF MODERN SOCIETY
The article examines the problem of dehumanization growth trends in modern society. The authors are of the opinion that this problem concerns the world community as a whole, it is seen in one form or another in countries with different economic potential, with different types of political government, at almost all levels of social ties. It seems that modern society is no longer so interested in the ideals of humanism, tolerance and social solidarity. The purpose of the article is to trace the origins of dehumanization, its most obvious forms of manifestation. The problems of dehumanization are currently being actively discussed by the domestic scientific community. Quite legitimate questions are posed: what is dehumanization? How does this dehumanization manifest itself? In the growth of violence from the authorities? In the technological consideration of man as a means in politics, in management, etc.? And then doubts arise as to whether it is possible at all in principle, if all its manifestations are an expression of various motivations of a person in society. Yes, modern man is contradictory, has extraordinary ambitions, but, nevertheless, time raises this problem, which requires its own explanation. It is noted that dehumanization is presented as a multidimensional phenomenon that manifests itself in the most various fields Key words: economics, politics, culture. The term "dehumanization" in a broad sense was proposed to be considered as the loss of spiritual and moral values; rejection of a worldview based on justice, attention and respect for the individual, for the individual qualities of a person. We can agree that in addition to this rather broad approach, dehumanization can also be considered as a phenomenon inherent in a particular area, say, art. José Ortega y Gasset raised the problem of the dehumanization of art in the first quarter of the 20th century. Ortega y Gasset considered dehumanized art as those new directions in art that, in his opinion, "escape from man" implements. He writes that this is observed when present in artistic expression excessive metaphor, excessive stylization, lack of sensual expression, where the form absorbs the content, which in general deprives the art of human pathos and any "transcendence". Indeed, at one time L.N. Tolstoy believed that art, not leading man good, useless and harmful. Today, such an answer is not sufficient to explain the whole gamut of problems and nuances. contemporary art. Yes, there are not only classical painting in the style of realism, but also such modern trends in painting, like surrealism, cubism, expressionism, impressionism, etc. And this does not mean at all that all modern painting is dehumanized. No one can even think that Salvador Dali could call for violence and all other human vices. But the fact that art is able not only to express a person's deep concern about the meaning of his existence, but also to cause in him aggression and hatred of the individual, there is no doubt about this. And it is precisely here that the inconsistency of modern mass culture, which is placed on an industrial-market basis, where not only new cultural values are created, but also marketable products. Elite art has become inaccessible to the masses not because it produces the highest selective cultural values for the "chosen ones", but because the majority is not ready to consume them, but more often does not want to bother with this "high" art. Although there are no unambiguous approaches to the search for the true reasons for the attitude to the classics. We should not forget that theaters and museums are not empty, galleries are filled, despite the deepest psychological load of the modern "philistine". And yet, the main question must be raised: why does modern society give rise to raising the problem of the loss of humanistic ideals and values in general? It is known that in the process of development of human civilization, starting from ancient times, the issues of recognizing humanitarian values as the highest values in society have been raised more than once. Initially, these attempts were expressed through folk art where in legends, myths, fairy tales, songs, the struggle between the ideals of good and evil naturally ended with the victory of good forces. That is, already early stages development of human civilization, moral values helped a person to survive in rather harsh environmental conditions. Since the Renaissance, humanism, as a broad trend of social thought, laid the foundation for a profound revolution in the culture and worldview, not only of the people of that time, but also provided prerequisites for the formation and development of a system of humanistic views of representatives of more late periods. The questions that worried the representatives of early humanism concerned the recognition of the value of a person as a person, his right to freedom, happiness, the manifestation and development of all his abilities. The principles of equality, justice and humanity were recognized as natural human rights, as a necessary norm of relations between people, between society, the individual and the state. The ideological representative of the era of the English bourgeois revolution, John Locke, while developing the ideological and political doctrine of liberalism, was one of the first to put forward freedom of speech, belief and the protection of private property as priority “natural rights” of a person. According to Marx, Locke's ideas became "... a classic exponent of the legal ideas of bourgeois society as opposed to feudal society." Indeed, the period of the birth and development of bourgeois relations was a significant step towards the development of the potential of the individual, the struggle for civil rights and freedom. It was during the formation of capitalism that Hegel began to view history as "the progress of the spirit in the consciousness of freedom," which gave rise to the hope that as economic and social development society will gradually remove the problems of alienation, social coercion of a person in all its known forms, new conditions will appear for his intellectual development. A lot of efforts have been made by the political and economic elites to motivate a person to achieve these lofty goals. But the modern society based on consumer values not only failed to solve the problem of the growing shortage of public resources, but also deepened the problems of the growth of social nihilism, anti-solidarity, consumer attitude towards a person, the loss of the function of responsibility for everything that happens around. Aggressive motivation to achieve results at any cost is becoming the norm, which inevitably leads to permanent social conflicts at all levels. public life. All this testifies to the fact that more and more blurred humanistic values, which in the conditions of total commercialization become an elementary commodity. Among other things, there is a profound contradiction between the manifestations of extreme individualism and deep depersonalization. Everything goes to the fact that the whole life of modern man is increasingly placed in an environment of forced role standardization, in a state of liminality and stigmatization. A whole army of sociologists and psychologists is working on the development of methods of collective behavior, corporate psychology and ethics. Everyone is called to work for the goals of the corporation and the organization. One cannot even think that science should not work for solidarity, for organization, for unity, for unification, and so on. But in connection with this, many questions arise: why is the state of loneliness of a person growing in conditions of total “organization”, why are there many abandoned children, why is the number of single-parent families growing, why are there so many lonely old people? This means that there are those problems that are not noticed and are not solved, which means that they need to be talked about as much as possible, and as often as possible. It seems that the most important component of dehumanization is the growth of alienation in the world of work. It is known that the problem of alienation was first posed in the works of representatives of German classical philosophy. One of the sides of alienation in Hegel's philosophy was the specific attitude of a person to the reality he created in the conditions of a bourgeois legal society. Feuerbach explored the anthropological side of alienation, the nature of which he sees in psychological state a person - a sense of dependence and fear. In contrast to the idealist trend, Marx and Engels began to look for the foundations of alienation in the socio-economic nature of capitalism: in the dominance of private property, commodity-money relations, and the transformation of labor into a means of subsistence. Marx and Engels defined the following conceptual moments of alienation: a) alienation of the very activity of a person who leaves the labor process impoverished and devastated; b) the alienation of the conditions of labor from labor itself, where the worker is confronted in an alienated form as capital not only by the material, but also by the intellectual conditions of his labor, which is especially evident in the alienation of the management of production and in the alienation of science from the worker; c) alienation of the results of labor from the wage worker; d) the alienation of workers from the norms prescribed by social institutions, as well as from the institutions themselves, which turn into bureaucratic systems built on a hierarchical principle; e) alienation of ideology from life, leading to the formation of such a level of claims and expectations among members of society that does not correspond to the actual possibilities of society, which often becomes the cause of deviant behavior. Marx's interpretation of alienation in the world of work is still relevant today. Under the conditions of modern production and management, the alienation of the worker from the results of his activity has not only not been removed, but the degree of this alienation has increased even more. This is due to the growth of the intellectual and informational component of the nature of labor, when an employee, say, managerial labor does not see his final product, being only a function in network or managerial projects. The specialization and professionalization of managers gave rise to the type of "alienated" professional manager, who was referred to the group of "office plankton", dispassionately wandering from company to company in search of " better share". It is impossible not to note the growing trend of turning engineers, designers, technologists into faceless office workers. Also relevant in the light of the alienation of labor is the problem of achieving status. It is generally accepted that society represents all the sufficient conditions for the possibility of achieving prestigious social statuses. Indeed, there is such a possibility. But the problem is that not everyone succeeds in achieving the desired result. And in this case, many questions arise. For example, why receiving a prestigious education does not yet guarantee successful career? Social practice shows that the majority of citizens are not able to correlate their capabilities with their ambitions, more often they focus not on their own internal self-analysis, not on the development of adequate motivation, but rather on external typological models of status behavior. Thus, from the point of view of sociology, there is typical case status-role conflict, the source of which is the individual's inadequate self-perception of desired prestigious social statuses. For the sake of justice, it should be noted that this trend is objectively due to the transition from an industrial to a post-industrial society, when most of work force begins to move into the service sector, causing social structural changes, affecting the increase in labor mobility, which was noted at the time by D. Bell, A. Toffler, M. Castells, who emphasized that the fundamental characteristic of labor in a new post-industrial society will be to distinguish the communication of people with other people, in contrast to the former old feature industrial society, where man mostly communicated with the machine. This new character of labor is called upon to open other possibilities for the development of the individual, to enhance the role of education and science. Under these conditions, a new information culture of society should be formed, which should not be reduced only to the skills of using computer science and telecommunication systems. It is primarily aimed at people's readiness to perceive new information master new means, including digital professional means of communication, master an increasing number of languages in which modern scientific, economic, technical and other knowledge is presented today. And this trend should, as it were, improve the quality of the workforce, loading it with humanitarian meaning. But in fact, while there is only a frightening quantitative increase in the share of the bureaucratic, but not intellectual elite. On the other hand, the degree of information inequality is increasing not only between people, but also between regions and countries where different conditions formation of the information environment. I.I. Colin rightly emphasizes that the problem of information inequality is not only a global economic, geopolitical and social problem, it is also a cultural problem. Taking Advantage information technologies depends not only on the level of development of the economy of that other country, but also on the level of education and linguistic culture of the society, its orientation towards a new, informational direction of the vector of development of modern civilization. And there is every reason to believe that the problem of information inequality will become aggravated, giving rise to new economic and humanitarian contradictions. It is noted that alienation is increasingly becoming a form of attitude to work. Most politicians, officials, and writers suffer from this, which manifests itself in vulnerability from the arbitrariness of the administration, from the arbitrariness of power, from the inability to influence the decisions made, from a lack of understanding of those people who work with you in the same team. There is a detachment, which is due to the difficulties of career growth, business and friendly communication, rejection of the values of the team. It is clear that alienated labor always has a dependent character. This dependence is coercion to work, which can take several forms: a) economic coercion, manifested in the need to exchange labor power for material rewards that go to satisfy basic needs person; b) social coercion, when an employee needs social status; c) moral coercion, when the employee needs social and moral approval. That is, there is a clear correlation between the alienation of labor and its dehumanization. The most powerful motivation in the modern consumer society is economic coercion, the worker is forced to make a choice (and he does) in favor of uninteresting, monotonous, routine, traumatic, but well-paid work. Workers no longer pay much attention to the dangerous, harmful, excessively difficult and stressful working conditions that still prevail in the global economy. According to the International Labor Organization, the proportion of traumatic, hazardous and hard work tends not to decrease, but to increase. I would like to quote the lines from Faust again and again: "People die for metal." Dehumanization manifests itself not only in the economic but also in the political sphere. Modern politics distinguishes intolerance, aggressiveness, unjustified widespread use of violent means. It should be noted that we are not talking about the classical functions of political power, which uses rational violence as a natural means of solving problems for the sake of common goals, as N. Machiavelli and M. Weber wrote about. In modern world politics, this violence is often excessive, unjustified, giving rise to deep pessimism in the minds of people. An example is the expansionism of bloc states in relation to states that have proclaimed the path of independent development (Afghanistan, Iraq, Iran). Under these conditions, quite rightly, not only questions about the devaluation of humanitarian values, but also about the prospects for the spirituality of human civilization began to be raised. In particular, the problem of the correlation between the dehumanization of society and the problem of moral education is relevant. Loss of moral and moral guidelines is fraught with the fact that new technologies can be used not for economic development purposes, especially not for humanitarian purposes, but for destructive purposes for the sake of narrow national interests. In this perspective, the problems of Russian society are viewed as quite relevant. Russia has gone through many tragic stages in its history. Many problems have already been overcome today, which two decades ago seemed insurmountable in the short term. Russia joined the general rhythm of the development of economic and political structures, passed in the shortest historical periods of time difficult period transformation of the main social institutions entered a period of economic modernization. Currently, one of the problems that could partially remove the growing problems of dehumanization is the issue of the quality of power, or, as Eduard Popov, representing the Pitirim Sorokin Foundation, emphasized, in Russia there is a problem of “elite” against “elite”. E. Popov builds his concept on the assertion that in today's conditions of “barbarization” and dehumanization of politics, a return to the traditions of ancient classics is more relevant than ever, when Plato first declared that “power is the duty of the best.” According to E. Popov, the current Russian elite corresponds to the definition of an elite in terms of functionality, but not quality. The elite in its classical sense corresponds to another term widely used in the theory of elites - "counter-elite". These are the best who should govern the state. The elite in its true meaning is a position in society, and not a bureaucratic table of ranks. We must pay tribute to the fact that in Russia this problem is understood and recognized as urgent. So, we can draw the following conclusion: dehumanization as a problem of modern society is quite obvious, which requires certain efforts, both from the scientific community and from ruling groups to remove those basic contradictions that can further exacerbate this problem.
BIBLIOGRAPHY
1.Tulchinsky G.L. Humanitarianism versus humanism? [Electronic resource]. – Access mode: htth:/public/x2869.htm. 2. Komlev N.G. Dictionary of foreign words. M.: EKSMO, 2006. 3. Jose Ortega y Gasset. Aesthetics. Philosophy of culture. M.: Art, 1991. 4 . Marx K., Engels F. Sobr. op. 2nd ed. T. 26. Part 1. 5. Philosophical encyclopedic Dictionary: Ch. editors: L.F. Ilyichev, P.N. Fedoseev, S.M. Kovalev, V.G. Panov. M.: Sov. Encyclopedia, 1983. 6. Kolin I.I. Information globalization of society and the humanitarian revolution. [Electronic resource]. – Access mode: /D37Kolin.htm. 7. Popov Eduard. Elite vs Elite. [Electronic resource]. – Access mode: /index.php?id=250.
Dehumanization or dehumanization is a phenomenon in psychology that denotes the process of dehumanizing a subject belonging to the human race. Speaking of dehumanization, two main currents can be distinguished, which we will discuss later.
Distinguish:
Most often, this term is used in conflicts: military, political, social. Famous example. During the Second World War, the political elite of Nazi Germany identified the Jewish people as the root of all evil, which is why the persecution and extermination of Jews began. In this case, the methods of political propaganda were used, headed by Joseph Goebbels.
Other cases are known: the persecution and liquidation of black people by the Ku Klux Klan. The phenomenon of dehumanization was also observed during the holy wars on religious grounds: sacred campaigns from outside Christian religion, and jihad - from the Islamic peoples. Dehumanization in this case served as a justification for wars.
Such examples have a common denominator: persecution social group according to its external or internal features. Such a phenomenon as the oppression of a community according to certain attributes is anti-human, and initially contradicts human nature.
The phenomenon under consideration is closely intertwined with some traditions and stereotypes. So, in some cultures, representatives of homosexuality are considered as "subhumans", who are amenable to persecution and deprivation of the status of normal people. The reason is this: the difference in sexual preferences and views of homosexuals from the majority - people with a heterosexual orientation.
Dehumanization of culture and social values
The process of dehumanization of culture and society was observed in states where socialism was the social system. In the modern world, where humanism reigns, every person is a person who has his own rights, freedom of action and the possibility of self-expression. The philosophy of socialism assumes the equality of people, where each member of society is a cog in the system.
The main antithesis of such a political system is to forget and turn off forever the concept of personality. Collective system, where the main goal is to pursue the interests of the party, the state, or simply the majority, kills the individual in psychological, social and philosophical terms. The formation of equality is one of the main goals of socialism.
However, equality is exclusively a concept of philosophers of the left political currents. Equality a priori does not exist in nature. Every person is born as an individual. Already in the womb, certain inclinations and predispositions are laid in the fetus. Obviously, someone is born with a powerful mental or creative potential, while another child does not.
Further equating one to one kills the essence of a person - the ability to choose your own path and follow your goal. When a child with strong mathematical skills is sent to typeset, this is the phenomenon; when a child with artistic inclinations or the makings of a musician is not allowed to draw and play music - this is the phenomenon under consideration.
Principles of dehumanization of labor
Under the socialist system, not only the process of dehumanization of society was observed, but also the dehumanization of labor. A clear example of this is industrial production, in which a person performs the function of a link in production. An artisan creates a finished thing, it is the embodiment of his personal qualities: skill in work, vision of details and the object as a whole, taste preferences. The ordinary worker, on the other hand, is perceived only as a factor of production, in which all his psychological traits and expression of personality.
The dehumanization of labor, however, first appeared in the organization of an American engineer who managed to develop a system of sequential labor operations. This system was algorithmized, where each step is provided for by instruction and firm discipline.
The engineer-creator himself, Taylor, wrote in his diaries that every worker must learn to give up his individuality. He must forget about preferences in working methods. His whole personality must be rebuilt on the enterprise system.
With such an organization of labor, any individuality is denied. A man replaces a mechanized machine. In the long term, psychologically, this phenomenon develops apathy, the worker develops a negative attitude towards work, because he is forced to work according to a plan to which the worker himself cannot bring anything.
With the development of offices, the dehumanization of labor affected office workers. Those, like a conveyor, carry out bureaucratic procedures and also become a cog in the system.
Dehumanistic tendencies in art
Unlike socialism, where the dehumanization of society and labor is observed, the dehumanization of art is observed with the capitalist system. At market economy any work of art, whether musical composition or the painting, according to Ortega y Gasset, is inevitably crushed in terms of aesthetic and content.
Any new work panders to the tastes of the rich and middle class. Thus, art is reduced to a single formula. It turns into a craft, where, for example, painting a picture is just a craft process, determined by the general principles of aesthetics.
This phenomenon leads to the impoverishment of art, the level of skill of the representatives of bohemia falls. According to Ortega y Gasset, all this has dehumanistic tendencies leading to the general death of art.
In my opinion, the problem of modern society in relation to the whole world as a whole, without touching on some individual local civilizations, is connected with such a concept as freedom. In general, I would like to note that culture as such is able to exist due to the harmonious correlation of such concepts as sanctions and freedom. When sanctions dominate, a totalitarian or authoritarian regime threatens to set in, the development of society is hampered due to the impossibility of developing culture, there is no opportunity to embody certain ideas, and when freedom dominates excessively, the development of negative manifestations of culture is allowed.
In general, chaos appears, society degrades, its self-destruction sets in. In order to restore it, it is necessary to return to a harmonious ratio of sanctions and freedom.
Now the problem of permitting or prohibiting certain things is so acute, since in certain areas of the life of society there was initially an attitude towards humanity in relation to this or that due to the assumption of this, but it turned out quite the opposite. Questions arise as to whose position this or that aspect turns out to be humane, however, it should be noted that in the modern world there is an orientation towards freedom of choice, but the moment that this freedom turns out to be negative is forgotten. It has a detrimental effect on the one for whom it is intended. However, I would like to point out that here in question about political freedom. This is the only area that is not touched too sharply here, since it is clear that in this discourse this topic cannot be considered from positions other than democratic, which presupposes the predominance of freedom over sanctions.
On the one hand, the dominance of freedom in relation to the sanction takes into account the fact that a person can express himself as he is, without being forced to choose one or another version of something. And this, of course, is good: he is in complete control of himself. Here, if he chose something wrong, he is solely to blame, but there is also such a moment: not always such a presence of freedom does not affect the interests and / or well-being of other persons. This is manifested in a variety of phenomena of life, and there is also the question: how to correctly correlate sanctions and freedom so that it really is harmonious and allows culture to develop. Indeed, this question simply cannot be bypassed. Considering, in particular, freedom in the context of means mass media, then it becomes clear that, firstly, it is practically impossible to control the quality of the released information, as well as its content regarding whether it is moral or not, offends someone's rights or not, but still it should
it should be noted that it should be subjected to some control: children also view it, and if it does not meet certain criteria, then their idea of \u200b\u200bthe proper order of things is distorted, their psyche is injured. Also very often we can observe various releases of media products that are unacceptable from the point of view of morality.
What to do with it? The answer here in general is this: it is impossible to control all this in general, completely, and the only way to protect yourself from their influence is not to use what, from the point of view of its consumer, turns out to be immoral.
However, there are those spheres of human activity where it is impossible to do without a significant imposition of sanctions. This is the sphere of legislation, healthcare, education, culture. A society can be called humane only if what is harmful and what is permitted, of course, what is useful, is limited by sanctions.
So why does it still turn out that present stage development of society is dominated by freedom and this turns out to be a negative moment in relation to its development and functioning in general?
To do this, in my opinion, we can turn to the concept of "publicity" - "privacy" by Hannah Arendt. I believe that at the present stage of development of society, the trend towards privacy is dominant. Moreover, due to the installation on almost complete freedom. Of course, there are a number of significant restrictions and penalties. But still, a number of consequences are not provided that follow the permission of certain things. Let's give some examples. If we take such a phenomenon of modern society as euthanasia, then, as we know, this is a permitted process. It would seem that the doomed patient has the freedom of choice. And so are his relatives. However, few people thought that the patient himself was put in such a situation “Kill yourself if you feel sorry for your relatives and their money for your treatment!”. AND that's what happens: slavery! Slavery to one's own freedom. Yes, there is a choice, but it is arranged in such a way that it forces you to act! Or an example with the death penalty: “Let the killer pay with his life for killing someone!”, but, as it turns out, there is not only a question about the life of the defendant: but who thought about those who will have to carry out the death penalty? Let a person agree to go to such a “work”, but who thought about him, about his feelings? After all, one way or another, his psyche is injured, even when the buttons are pressed by a certain number of people and it is not clear who did kill him.
Or the problem of abortion: in cases where a child is killed due to so-called personal circumstances, and not because it is impossible to give birth for health reasons: when an adult is killed, the killers are sent to prison, and when a person is a few weeks old, they even help kill him. And no one will even think that he has his own right to life, freedom of choice, and that he is just too small to protect himself. And there are many more such examples. In a word, it is necessary to change certain spheres of the life of society so that the freedom that is given does not harm those for whom it is intended.
Here, of course, there is the question of which model of society is ideal, what does the ideal ratio of sanction and freedom look like. Of course, it is extremely difficult to talk about this and it seems hardly possible to put forward the ideal concept of such a society: each society develops individually anyway, has its own characteristics, but here it is necessary to take into account that the principles of humanism and the preservation of human life, assistance to those in need, etc. .P. If you try to take Christianity as an ideal, then the fact is that other societies dominated by another religion will not want to accept the maxims of this worldview, therefore, at the level of the world community, world-class organizations, certain specific humane principles must be observed that affect each society and correct their legislation. This is necessary, because otherwise there will be endless questions about how to resolve another conflict that has destroyed masses of people. In general, freedom prevails in the world, but there are societies in which there is a dominance of sanctions. But here again, the problem of the predominance of freedom: many of the actions that take place in such societies are inhumane, and they are said to be their choice, their right to this or that way of life, while many people inside such systems do not agree with this and they can't do anything about their position.
Julia Volskaya
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Dehumanization is one of the most cruel ways of media war, as it is aimed at eradicating humanity, cohesion of people and provokes unlimited superiority, permissiveness of dehumanizers over those to whom it is directed.
Examples
A classic example where dehumanization was observed is Nazi Germany, which spread ideas about the superiority of the Aryans over all other peoples.
A similar example is the racist policy of apartheid in South Africa or the mutual desire to "dehumanize" the Bolsheviks and supporters of the "white" movement during the civil war.
Often, dehumanization becomes a weapon in the hands of the warring parties, as it was during the Second World War or during the Cold War and the arms race.
There are many examples of this phenomenon. It is still actively used in the media today.
Dehumanization of culture
This term was introduced by the world famous Spanish culturologist and philosopher José Ortega y Gasset. According to the definition given by him in 1925, dehumanization is the removal from art of everything "too human", everything that has aesthetic beauty. The reproduction of life in "forms of life itself" is supposed.
This method of information warfare is an extremely dangerous weapon that the "tops" of political power use to completely destroy the image of those who are objectionable, whether they are enemies or competitors. Through the media, the Internet and mass art created in the minds of people negative image people who have been dehumanized.
