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Добродетель и порок: этические кодексы маргинальных сообществ современной России. Часть 2
It is generally accepted that the basis of social and legal stability in any society is a consensus on vir tue — the fundamental values of proper behavior, ways of maintaining and reproducing them. And, conversely, the destruction of this consensus is a sign of the loss of stability and divergence of positions of social institutions, groups and professional communities in understanding and applying norms and sanctions for their violation. Th is schematic representation poorly explains the parameters of the moral crisis of the era of globalization: the reasons for the loss of the meaning of the concept of virtue as the basis of the moral universe of humanity; the rejection of universal moral standards previously supported by religion or ideology, the growing confl ict of their interpretations in diff erent cultures, confessional and ethnic communities, the confrontation of value hierarchies within national cultures and individual groups, and most importantly — the lack of common moral guidelines of what to strive for. In these conditions, the dominant global trend has become the appeal to the codifi cation of norms of so-called “pragmatic ethics” — the development of various codes of proper behavior for individual social and professional groups, which in this way seek to express their identity, functions and place in the dynamics of changes in the social hierarchy. Th is general fashion for the creation of ethical codes has captured post-Soviet Russia and is considered almost a panacea for moral distortions and the basis for eff ective social regulation. Mean while, the codifi cation of ethical standards of all social subcultures without exception means a tacit recognition of both their insurmountable contradictions and that part of them that does not share conventional standards of virtue or clearly rebels against them. On this basis, the phenomenon of moral anomie (that is, the destruction of the entire normative system) and the justifi cation of non-conformist and immoral behavior arises. What should be the parameters and limits of its acceptance in a democratic society, and most importantly — who sets them? Th is range of problems becomes the subject of analysis for the fi rst time in this article, based on the entire corpus of the latest ethical codes of marginal communities in modern Russia