Свобода як ключовий аспект морального життя людини(Freedom as a key aspect of human moral life)

Розглянуто поняття свободи як соціальної цінності, що постає ключовою категорію в моральному житті людини. Подано історичний зріз філософсько-етичних досліджень питання свободи крізь призму чотирьох основних течій. Висвітлено проблему відношення людини до власної свободи та контакту із свободою Іншого; виділено категорії абсолютної (внутрішньої) свобода, первинна та вторинна свобода і визначено особливості їх кореляції. (The notion of freedom considered as the ability of a person to act according to their desires, interests and goals formed on the basis of knowledge of objective reality. Also it is a category of spirituality that actualizes self-expression of the personality in the fullness of human possibilities. The freedom includes posibility of choice and necessity of responsibility for it. Moral freedom is a part of the overall concept of freedom that determines the inner regulations of personality and its sense of free potentiality. As the subject of modern philosophical and ethical research the freedom is considered throw four trends that characterize the concept in the light of certain features of modernity. Dichotomous typology (I. Berlin, E. Frome) identifies two types of this phenomenon: positive (freedom to) and negative (freedom from) and focuses on the fluctuation between the human desire to escape from freedom and courage to adopt it (ambivalence). Existential philosophy (J.-P. Sartre, K. Jaspers) consider freedom as the active substance actualized in the choice and inevitability of it (inside and outside conflict in which freedom is actually carried out). Christian ethical thought (N. Berdyaev, D. Von Hildebrant, K. Wojtyla) described the essence of human freedom as its contact with God and creative ability as expression of divine in a human. Pessimistic view of modernity (H. Marcuse, J. Baudrillard) reveal the problem of freedom in the context consumerism and recognize the freedom improper to modern society. In the article highlighted categories of the absolute (inner), primary and secondary freedom. Absolute freedom begins with one’s relation to oneself (E. Alam), and considering oneself the subject of one’s own actions (Karl Wojtyla). The primary freedom is the freedom of choice actualizing within person and not expanding ones boundaries. Secondary freedom is a result of contact with the Other’s freedom expanding one’s own borders and providing space for the development of the Other. If the primary freedom is choice of oneself, than the secondary is the choice of the Other. So, absolute (inner) freedom cannot exist without freedom of choice (primary freedom) actualizing it inside of the person, and without secondary socializing and expanding it.)