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Мораль и политика в социокультурном контексте

Мораль и политика в социокультурном контексте

Нижников Сергей Анатольевич, доктор философских наук, профессор кафедры истории философии Российского университета дружбы народов

E-mail: nizhnikovs@mail.ru

В исследовании, сквозь призму творчества Н. Макиавелли, выявляются возможные варианты соотношения морали и политики, среди которых: самого Макиавелли (только благая политическая цель оправдывает любые средства), макиавеллистский (цель оправдывает любые средства) и гуманистический (благая цель может быть достигнута только благими методами). Устанавливается принципиальная разница указанных вариантов понимания соотношения политики и морали. Показано, что решение современных глобальных как международных, так и внутренних проблем возможно лишь на основе гуманистической политики ненасилия (несопротивление злу насилием, что не исключает, а иногда нуждается в сопротивлении злу силой), принципы которой открыты еще в «осевое время» мировыми религиями и философией, развиты И. Кантом, Ф. Достоевским, Л. Толстым, Махатмой Ганди, М.Л. Кингом и др. В подробностях раскрывается полемика И. Ильина с доктриной «непротивления злу силой». В статье анализируется продолжающийся уже более века спор в русской философии относительно оправданности применения насилия.

Ключевые слова: аморализм, глобальные проблемы, гуманизм, моральная политика, макиавеллизм, макиавелльство, компромисс, насилие, ненасилие, непротивленчество, пацифизм, совесть.

Nizhnikov S.A. Morals and Policy in Sociocultural Context

Sergey A. Nizhnikov, Doctor of Philosophy, Professor at Chair of History of Philosophy, Russian University of Peoples' Friendship

E-mail: nizhnikovs@mail.ru

According to Kant, “two human inventions may be considered the most complicated ones: these are the art of governing and that of educating…”; “Parents take care of their family, whereas rulers take care of their states. The final goal both set is the common advantage and the perfection mankind is destined for…” (On Pedagogy). Violence seems to be the simplest and the most universal way of governing. However, it reduces the human world to the animal-like, barbaric level. In Kant’s opinion, it is only morality that makes a man a person, homo sapiens. Yet politics is commonly considered to be outside morality nowadays. Many notable politicians, lawyers, and even philosophers try to convince us that this is true. Still, this persuasion has failed to justify itself in both theoretical and practical aspects. Politics is inconceivable without morality, as it transforms into something else when outside it. I. Berlin has understood it perfectly, as he considers that political theory is a branch of moral philosophy which starts from applying moral categories to political relations (Berlin Isaiah. In the search of the ideal). Niccolo Machiavelli (1469—1527) is a key figure in the context of analyzing the issue of the interrelation between politics and morality, as his works represent a sort of division line between the classical (Plato and Aristotle) and medieval political thought, on the one hand, and new European and modern ones, on the other hand. Through the prism of his ideas, the issue of the correlation between politics and morality within the history of political philosophy may be considered. Machiavelli is regarded as the first political thinker of the new epoch, as he “has broken off from all the preceding tradition of political philosophy. He has compared his achievements with the acts of such people as Columbus, claiming that he has opened a new continent of morality… The only question is whether this continent is suitable for humans to dwell in”, modern political philosopher Leo Strauss asks (What Is Political Philosophy?). We shall therefore examine the four possible variants of the relation between morality and politics.

So in the investigation, through a prism of N. Machiavelli’s creativity, possible variants of a correlation between violence and nonviolence in policy are revealed: especially Machiavelli’s (only the virtue political aim justifies any means), Machiavellianism (the aim justifies any means), humanistic (the virtue aim can be achieved only by virtue methods) and pacifists (nonresistance to evil by force, — L. Tolstoy). The basic difference of the specified variants of understanding of a correlation between morals and policy is established. It is marked, that Machiavellianism cannot be named a policy at all; as such activity is extremely criminal offence. Limited humanism of Machiavelli can be relatively justified only at a stage of formation the national states, but it is inadmissible in the world becoming global. Pacifist- nonresistance variant also considered as immoral. It is asserted that the decision of modern global both international, and internal problems can be reached only on the basis of a humanistic policy of non-violence, (nonresistance to evil by violence, that doesn’t except, but sometimes need resistance to evil by force) which principles are opened in «axial time» by world religions and philosophy, and which were advanced by I. Kant, F. Dostoevsky, L. Tolstoy, M. Gandy, M.L. King, etc. In detail I. Il'in's polemic with L. Tolstoy’s doctrine of «nonresistance to evil by force» is revealed in details. In the article is analyzed the dispute proceeding already more than century in Russian philosophy, which concerns correctness of using the violence. The polemic developed by I. Il'in concerning L. Tolstoy’s doctrine about nonresistance to harm force, has found the ready response as from side N. Berdyaev, and other thinkers of the beginning of the last century. It was not finished even to our days, provoked still N. Makiavelli and I. Cant’s creativity. The author, being based on scrupulous perusal of primary sources, aspires to place accents, being based on the concept of a humanistic policy.

Keywords: amoralism, global problems, humanism, moral policy, Machiavellianism, machiavellstvo, the compromise, violence, a nonviolence, pacifism, conscience.

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