Among the branches of ethical science, professional ethics is distinguished.

The term “professional ethics” is usually used to denote not so much a branch of ethical theory, but a kind of moral code of people of a certain profession.

These are, for example, the “Hippocratic Oath”, “Code professional ethics lawyer."

Professional ethics are determined by the characteristics of certain professions, corporate interests, and professional culture. People performing the same or similar professional functions develop specific traditions, unite on the basis of professional solidarity, and maintain the reputation of their social group.

Every profession has its own moral issues. But among all professions, one can distinguish a group of those in which they arise especially often, which require increased attention to the moral side of the functions performed. Professional ethics is important primarily for professions whose object is a person. Where representatives of a certain profession, due to its specificity, are in constant or even continuous communication with other people, associated with the impact on their inner world, destiny, and moral relationships, there are specific “moral codes” of people of these professions and specialties. These are the ethics of a teacher, the ethics of a doctor, the ethics of a judge.

The existence of moral codes of certain professions is evidence social progress, gradual humanization of society. Medical ethics requires doing everything for the sake of the patient’s health, despite difficulties and even one’s own safety, maintaining medical confidentiality, and under no circumstances contributing to the patient’s death.

Pedagogical ethics obliges us to respect the student’s personality and show due demands towards him, to maintain his own reputation and the reputation of his colleagues, and to take care of the moral trust of society in the teacher. The ethics of a scientist include the requirement of selfless service to the truth, tolerance of other theories and opinions, inadmissibility of plagiarism in any form or deliberate distortion of results scientific research. An officer's ethics obliges him to selflessly serve the Fatherland, show steadfastness and courage, take care of his subordinates, and protect the officer's honor in every possible way. The ethics of the professions of a journalist, writer, artist, the ethics of television workers, the service sector, etc. contain their own requirements.

Thus, professional ethics is, first of all, a specific moral code of people of a certain profession. D. P. Kotov expresses a different opinion, believing that one should distinguish between the concepts of “professional morality (morality)” and “professional ethics,” understanding the latter only as a section of ethical science.

Professional ethics is a set of rules of conduct for a certain social group that ensures the moral nature of relationships conditioned or associated with professional activities, as well as a branch of science that studies the specifics of manifestations of morality in various types activities.

Professional ethics applies to those social groups to which the highest moral requirements are usually imposed.

The activities of representatives of all legal professions are inseparable from the sphere of social and interpersonal conflicts, therefore lawyers bear special moral responsibility for their actions and decisions.

Modern applied ethics provides specialists whose activities are accompanied by moral costs and require the regulation of natural moral feelings and principles, a set of approaches (and techniques that can be used when making decisions, when assessing them from a moral point of view, when resolving and preventing conflicts and for the purpose of building Strategies for implementing the most effective professional communication.

In our country, applied ethics is at an early stage of development: there are only a few centers in the regions of Russia business ethics, dealing with the problems of ethical education and counseling, therefore, domestic specialists actively use and adapt the rich experience of the international business and pedagogical community.

To better understand the essence of applied ethics approaches and learn how to use them in your activities, you must first become familiar with the basic ethical concepts and terms.

Ethics is a philosophical discipline whose object of study is morality. Morality(lat. moralitas, from moralis) – relating to disposition, character, mentality, habits; mores – morals, customs, fashion, behavior. The Latin word "morality" etymologically coincides with the Greek "ethics" and was formed by analogy with it. (Dictionary of Ethics. M, 1989. P. 186).

In ordinary communication, people often do not distinguish between the concepts of “ethics” and “morality,” but in philosophical, specialized and professional literature they mean different things. Morality is what ethics studies, what it describes and prescribes, these are forms of consciousness of people (individual, group, social, corporate), ways of feeling the world, experiencing and perceiving that are valuable, unique and inimitable for each individual and accessible to understanding and observation only by himself (love, friendship, brotherhood, relationship with God, mercy); this is a type of relationship in society and between people, as well as relationships between social institutions and structures, etc.

The term “morality” is also used to characterize:

Those forms of behavior and activity that are considered correct or incorrect;

Rules and standards that guide the implementation of activities;

Values ​​that exist in consciousness are embedded in consciousness and can be realized in certain forms of behavior.

For description complex world moral phenomena over its long, more than 2500-year history of existence, ethics has developed a special language, the knowledge of which allows people to highlight, recognize (identify), analyze moral experiences, feelings, problems, principles, values, norms, ideals, as well as construct codes, rules, solve problems, make decisions, develop principles, transmit values ​​and ideals. If you are not familiar with this language, the world of morality will remain inaccessible to you.

The first and extremely important distinction of concepts that we will introduce is the division of ethics into secular And religious.

The subject of the course “Professional Ethics of Lawyers” is secular ethics. The presentation of this subject has its own traditions, which we will follow, and specifics, which we will, if possible, take into account. In ethical literature and social practice it is accepted to divide ethics into universal and professional.

Universal ethics regulates the behavior of people regardless of their professional affiliation. There are many contradictions between universal and professional ethics, which are very acute and often give rise to various conflicts. One of the most famous examples of such contradictions is the contradiction between the commandment of universal ethics “thou shalt not kill” and military ethics, which obliges soldiers to defend their homeland with weapons in their hands and, if necessary, destroy the enemy. Another example is related to the nature of people’s professional activities. According to the requirement of universal ethics, reflected in the second formulation of the moral law (I. Kant’s categorical imperative), humanity and oneself can never be treated only as a means, but must be treated in the same way as an end, as an independent value. Within the framework of professional activity, people inevitably become objects of labor, influence, coercion, study, education, i.e., means to achieve goals.

According to some psychologists, all professional communication is essentially manipulative (See: Krizhanskaya Yu. S., Tretyakov V. P. Grammar of Communication, Leningrad, 1990), and success joint activities largely depends on a person’s skill in using other people as means. We often ourselves do not notice how we violate this ethical requirement in communication - to treat people as an independent value, as a goal. For example, an employee meets a colleague and says to him: “I’m so glad to see you! Help me write a report!”, or: “Congratulations on your recovery! We have so much work to do." These are examples of a clear violation of this principle, and the consequence of this will be feelings of dissatisfaction, disappointment, and resentment that arise in the person who was approached in this way - he feels himself to be of independent value.

Almost all codes of professional ethics offer options for balancing such contradictions. The ethical codes of lawyers, in particular, regulate their right and obligation not to disclose confidential information in the interests of clients, which can be interpreted by public opinion as concealing the truth, a violation of the universal principles of truthfulness and honesty. Members of the legal profession are also charged with not doing anything they would not want people to do to them, such as coercion—an option for violating another precept of universal ethics, the so-called “golden rule of morality.” The most common formulation of this rule is as follows: “(not) treat others as you would(Not) I would like them to act towards you" In the Sermon on the Mount (Gospel of Matthew), Christ says “ Golden Rule morality": "In everything that you want people to do to you, do so to them."

Thus, professions that involve the need to coerce other people are associated with certain moral costs, since people experience the suffering of being forced to violate the norms of universal ethics in order to perform professional activities. At the same time, professional ethics does not exempt persons of certain professions from the moral obligations that lie with people in general - on the contrary, they must take upon themselves not less, but greater moral obligations precisely as representatives of this profession.

Social (institutional) ethics and individual ethics (virtue ethics). Law is both a product of social events and a manifestation of human will. A lawyer has to work with individuals and legal entities, with the state and society as a whole. Lawyers are sometimes themselves part of some social institutions, such as law enforcement agencies. In order to perform his professional duty well, a lawyer must have the ability to feel, understand the purpose, meaning, goals, intentions, “rules of the game” that are characteristic of a particular social institution, organization, industry, profession, etc. One only moral intuition may not be enough to build the correct system of relations, for example, between any government agency And commercial enterprise, organ state power and an international concern, two or more different executive authorities, etc.

IN modern society each social system, for example science, religion, law, customs, police, trade unions, branches of the national economy, etc., is an autonomous, self-contained culture that self-reproduces and develops independently of other cultures and is “opaque” to them. The nature of the system can only be understood by interacting with it and (or) having legal descriptions and instructions.

All human relationships can be divided into two large groups:

1) direct, personal, intimate, spontaneous, not subject to any external rules, orders, or any external necessity. These relationships develop on the basis of common beliefs, friendship, love, worldview, neighborly communication, in small working communities (See: A. Rikh. Economic ethics. M., 1996. P.65). These relationships are not formalized by law and do not need to be regulated or institutionalized: a person simply joins a group of people and makes friendly contacts, following his natural desires. Direct, personal relationships are concerned with individual ethics, which is also sometimes called virtue ethics. Virtue is a concept that is used to characterize positive, stable, active, active nature, moral qualities of an individual;

2) institutional, subject to legislative registration. A person is influenced by the institutions of family, marriage, various unions, organizations, enterprises, and government. The area of ​​legal institutional relations is the sphere of application of the forces of social ethics, which is sometimes also called institutional ethics or ethics of institutions (See: Political and Economic Ethics. M., 2001. P. 16). Specialists in the field of ethics and sociology also use the concept of traditional morality to describe moral phenomena occurring in society. IN feudal society Traditional morality dictated the structure of all relationships between people according to the “family” model: fatherhood - vertically and brotherhood - horizontally. Larger structures of society were also built according to the “family” model. If someone tried to act and live outside of these family ties, he destroyed the “family”, a single whole, a social organism.

With the growth and complexity of society, personal, family connections and, accordingly, traditional morality based on them is destroyed. Social institutions begin to determine the nature of moral relations between people - they put forward certain requirements in relation to individuals and groups, establish frameworks and boundaries for their actions, thereby limiting their freedom and at the same time orienting and giving stability and orderliness to their lives. Relations in society cease to be the result of a decision of someone's individual will or a single legal act - these relations, as a rule, are based on collective agreements and stem from a whole group of agreements and legal provisions.

Direct personal and institutional relationships are closely intertwined in everyday life.

Example 1. A person does not pollute the nature around his home, but at the same time he works in an enterprise that emits harmful waste into the air. We can say that the real negative impact on nature depends not on the individual moral position of this person, but on the nature of the social institutions in the system of which he is included.

Example 2. I work for a company and have good friendly relations with my colleagues and superiors, but at the same time I am subject to the requirements of the contract concluded with me; The activities of my enterprise are regulated by the state and the “rules of the game” of a market economy, and are connected by a certain system of relations with other enterprises. Therefore, my relationships with colleagues and superiors depend not on personal likes and/or dislikes, but on the method of organizing production, management style, and market needs. I am hired or fired for operational reasons, not for personal likes or dislikes.

Example 3. Sometimes the requirements of different structures contradict each other, and a person finds himself hostage to different norms, rules, and principles. This happens when the interests and “rules of the game” of the enterprise and the norms of behavior of its members accepted in the professional community come into conflict. The contradiction of interests of these two structures is manifested in the collision of the requirements of loyalty and subordination, which a person must comply with as an employee of a given organization (these are the requirements of corporate ethics), on the one hand, and the requirements of independence and impartiality, which a given employee must obey as a member of a specific professional group (this requirements of the code of professional ethics for lawyers) - on the other.

In a market economy, this division of ethics into individual and social is very important due to the fact that the development of the market in various countries is usually accompanied by an increase moral problems and moral outrage among large sections of the population. Business and the market are accused of immorality, the destruction of the traditional foundations of society, the impoverishment of the population, the injustice of income distribution, etc. Economic (or business) ethics, which is a section of social ethics, deals with the solution of ethical problems of the economy.

Economists see the cause of morally unsatisfactory policy outcomes not in the evil motives or preferences of individuals or businesses, but in the special nature of the social situation. They believe that problems that are collective in nature and the result of the operation of a social system cannot be solved by appealing to the internal motives of people - to a sense of shame, remorse or correctly understood moral duty, or to the “corporate conscience” of individual enterprises . Their solution requires collective agreements and appropriate legislation that takes into account the benefits of everyone. For example, a company that “legally pollutes” environment, forces morally inclined competitors to abandon their voluntary abstinence” (Political and Economic Ethics. P. 207). At the same time providing moral behavior a company requires large financial outlays from it (in particular, the cost of treatment facilities), so an individual enterprise is unlikely to voluntarily finance long-term ethical programs due to the fact that it may not withstand fierce competition. Because of this, the behavior of a company that meets high ethical standards and does not ruin it is only possible if other entrepreneurs are also ready to follow these standards. In other words, the ethical behavior of companies in the long term can only be ensured through collective efforts.

Economic ethics helps to structure the activities of social institutions in such a way that their ethical behavior becomes possible, but at the same time competition is not destroyed, and the “rules of the game” of the market are observed, according to which the moral obligation of firms is long-term profit maximization.

Social institutions cannot, however, take responsibility for a person’s individual morality and do for him what he should and can only do himself. A person must bear responsibility for everything that directly concerns him, his life, his relationships with the people around you, with nature, with public structures and the institutions within which it operates. However, these institutions can facilitate the moral, correct behavior of people, and lawyers largely contribute to this by identifying and developing “rules of the game” that do not interfere with individual and group responsibility, but, on the contrary, promote it.

In order to understand the “rules of the game” that should guide social institutions, it is necessary to master a special style of thinking and form a worldview, which in management science is sometimes called “organizational Darwinism.”

From the perspective of organizational Darwinism, researchers consider enterprises, industries, the state, science, etc. as living beings, somewhat similar to people. In sociology, a similar approach is followed by a direction called “understanding sociology.” Its creator was the German sociologist M. Weber. In this case, social institutions are attributed the property of being conscious, reasonable, having the ability to make decisions, having their own goals, purpose, intentions, good will, conscience, reputation, interests, and even the properties of “getting sick,” “aging,” “dying,” and behaving it is correct, ethical (in a socially responsible manner), to follow certain moral principles.

People can feel pride in an industry, enterprise, scientific achievements, or disappointment or resentment, for example, at the same enterprise, state or any government body. They experience the injustice or “nobility” of any action of a social institution and at the same time their experiences and feelings real, true, bring them suffering or joy. It turns out that first people endow institutions with reason, will, the ability to do good or evil, and then experience their relationships with them as if they were people and morally equal to them.

From a moral point of view, any action can be assessed regardless of whether it is carried out by a person or by such entities as a corporation or the state - otherwise it would turn out that committing murder for specific person– this is immoral, but for enterprises it is not immoral. It is another matter if a natural, spontaneous moral assessment, due to its emotionality, prevents the lawyer from seeing the reasons, motives, circumstances that are important for his understanding of the essence of the case. Therefore, in order to deal with the objects of one’s moral feelings, for example, a sense of responsibility, it is important to be able to carry out reflection.

Moral theory teaches us to think about our assessments and understand what underlies them - their assumptions, hypotheses, beliefs, stereotypes, ideals, ideas. We morally evaluate ourselves, people, actions, and this assessment is made mentally, so “thought about evaluation is actually a thought about a thought,” and the reflection of a thought in another thought is called reflection (See: Shrader Yu. A. Lectures on ethics M 1994).

The only key to analyzing problems and the structure of ethical relationships is the actions of people.

When a person, carrying out an activity, enters into ethical relations and his activity is directed - this is one situation associated with a person or group. A person's relationship with himself or the ethical disposition of a judge is more difficult situations. These relationships are the main types of ethical relationships.

The fact that a particular person or situation is in a relationship does not change the basic structure of actions, but it creates a difference in the structure of formative factors.

Activity is not just doing, but actually a set of actions. There are two more types of activity that form human activity and reach the actual doing - evaluation and related life path. Every activity is a combination of these three basic elements. In addition, there are factors that determine these intertwined three elements of activity, dismantle big difference and form the characteristics of activity from the point of view of values.

Thus, activities are intricate or simple actions and evaluations; it also includes inaction. The external side of these actions is “behavior”, and the external side of inaction is “attitude”. When we're talking about about the actions of people, behavior is inseparable from activity. These kinds of distinctions we have made are necessary for the formation of conclusions related to a person, for distinguishing from simple psychophysical types of behavior, and also due to the fact that modern psychology very interested in issues of “animal behavior”.

If we look at how a person in various relationships, acts in a specific situation in relation to people or an individual who are also in different relationships, i.e. If we highlight human activity in interhuman relations, then at the very basis of this activity we will see the assessment that gives active person, - an assessment of the position, activity of the second person in relation to him or others, or an assessment of the positions of the people in relation to whom the action is planned.

Thus, this first element of activity determines at the same time the type of ethical relationship. If an ethical relationship is a relationship between a person and a person, then the person being evaluated is the person in connection with the action. If the relationship is the relationship between a person and a human situation, here the assessment is given to the situation. In a relationship with oneself, a person evaluates both the activity and the situation.

The process of assessing ethical relations is included in a specific life path associated with the assessment of a person - an unvarnished, confusing, conflicting life path. The ethical relations we are considering at this stage do not stop and are not interrupted by one act; there is a stage of activity that has an intricate structure. Within the framework of ethical relations, a simplified, but not abstracted type of events is, for example: an escape from the dungeon of Polyneices with the help of Antigone; Becket's handing over of Gwendolyn to the king; Raskolnikov's murder of an old pawnbroker; the beginning of Dr. Rieux's war against the plague.

The difference between the two main types of ethical relationships that I am talking about is that in one case the features in the relationship between two people are shaped by the totality of the two people. And in a person’s relationship with a situation, the relationship is formed only by one person, his knowledge and values. The peculiarities of the relationship between Henry and Becket formed two sets - Henry and Becket. In the relationship between Dr. Rieux and the residents of Oran, only the totality of Rieux plays a role, it does not matter who stands in front of him, only the situation with the residents of Oran and the person’s assessment of it are important - Rieux’s calculations.

It is necessary to increase attention to the elements of activity, without forgetting the insufficiency of schematization in the face of life, without forgetting that in life a person, within the framework of his activity, is also in a number of other relationships, related or not related to it, influencing directly or indirectly on activity or its elements and having the potential for multiple collisions. Not forgetting that in life, behind some actions there are many other actions, which are forced to follow them, and give rise to vicious circle, which appears and disappears, is layered in rings, ethical relations appear; they are experienced, mastered or performed once. This is how life is formed, which leaves or does not leave a trace. A person, among the events that he generates, forming his attitude towards them, evaluating, observing or not noticing, becomes exactly the person that he is.

Types of professional ethics

To every family human activity(scientific, pedagogical, artistic, etc.) correspond to certain types of professional ethics.

Professional types of ethics are those specific features of professional activity that are aimed directly at a person in certain conditions of his life and activity in society. For each profession, certain professional moral standards acquire some special significance. Professional moral standards are rules, patterns, and procedures for internal self-regulation of an individual based on ethical ideals.

The main types of professional ethics are: medical ethics, pedagogical ethics, ethics of a scientist, actor, artist, entrepreneur, engineer, etc. Each type of professional ethics is determined by the uniqueness of professional activity and has its own specific requirements in the field of morality. For example, the ethics of a scientist presupposes, first of all, such moral qualities as scientific integrity, personal honesty, and, of course, patriotism. Judicial ethics requires honesty, justice, frankness, humanism (even towards the defendant if he is guilty), and loyalty to the law. Professional ethics in the context of military service requires strict fulfillment of official duty, courage, discipline, and devotion to the Motherland.

Main categories of professional ethics

Professional ethics is the science of professional morality as a set of ideals and values, ideas about what should be, ethical principles and norms of behavior that correspond to the essence of the profession and ensure the proper nature of relationships between people in the process of professional activity.

Professional ethics, at the same time, is the moral self-awareness of a professional group, its psychology and ideology. In the practice of daily activities P.E. represents a set of norms of behavior for specialists.

Object of study of ethics social work is the professional morality of specialists, and the subject is the ethical relationships arising in the process of work, ethical consciousness and ethical actions of social workers.

The main ethical relations in social work that arise in the process of professional activity are to achieve public and personal good by transforming the “person - environment” system. This:

relationships between social workers as members of a team,

relationship “social worker - client”,

“social worker - social environment of clients”,

“social worker - various kinds of institutions, organizations, individuals”,

relations arising between the institute of social work as one of government agencies and other government organizations, the state and society as a whole.

Ethical relationships in social work exist in the form of demands made by the subjects of the relationship to each other in terms of fulfilling professional duties and duty; moral principles underlying social work; moral qualities that a social worker should have; constant self-monitoring of specialists in their activities.

The ethical consciousness of a social worker is a reflection of his social life and activities that arise in the process of professional relations. This is the awareness that the highest measure of the value of an action is the good of society and clients of social work, and since this activity provides the social worker with the opportunity to benefit and thereby realize his own moral principles, which means, from a moral point of view, this is good for himself

The interests of society appear in professional ethics in the form of a requirement, an obligation for an individual to fulfill social goals, objectives, etc. But since each individual has his own interests, beliefs, feelings, desires, it is possible to implement them in the sphere of work in strictly defined conditions of a given enterprise. An individual’s behavior is assessed as moral if it expresses conscious, voluntary adherence to the interests of society while pursuing personal interests within the framework of their profession. There are general moral requirements for the behavior of a person - representatives of a particular profession, for example, for representatives of the legislative profession - these are maximum justice, strict loyalty to the spirit of the law, objectivity, and the pursuit of truth.

The main categories of ethics are fundamental concepts that reflect moral values society. The main categories of ethics include good and evil, duty and conscience, honor and dignity, happiness and the meaning of life.

Good and evil are the basic concepts of a person’s moral consciousness. With the help of these concepts, a person’s actions and all his activities are assessed. Good is everything that brings benefit to a person. Evil is any obstacle to the development of society and the individual, everything that deforms social relations.

Duty means the moral necessity of fulfilling certain professional and social requirements by an individual in the performance of his duties.

Conscience is the ability of an individual to exercise moral self-control over his behavior, to evaluate his thoughts, feelings and actions in accordance with current moral standards.

Honor is a person’s awareness of his importance (position) in society as an individual, a citizen, and a master of his profession. The “honor” category reflects a person’s desire to preserve his reputation, his good name. Honor is both a public assessment of a person and a measure of respect from others.

True stories:

This story was told by a woman who survived the Leningrad blockade during the war. She was in charge of a bakery and one day with her employee, harnessed to a small sleigh, they barely carried that terrible blockade bread from the bakery to the bakery. They were dizzy from hunger. They fell into the snow, got up and fell again, but not one of them even thought to pinch off even a crumb from the loaf so close to their hands. They knew that hungry people had been waiting for them since the night. And suddenly there was a deafening roar. An enemy shell exploded not far away. The bread was scattered. The wave threw the women away from the sleigh. When they woke up, they saw how people were carefully collecting and putting those priceless loaves of life into sleighs. The bakery manager, having come to her senses, counted them. Not one was missing.

When, forty years later, at one of the meetings of war veterans, a woman was asked the question: “Is it really true that no one took a piece of bread, because they were dying of hunger?” - she looked in surprise and said, not without pride: “And for the hungry, even the dying, honor was above all.”

Decency, modesty, benevolence, frugality, good manners - these are all expressions of the multifaceted ethical categories of honor and conscience. The more strictly a person is guided by the laws of honor and conscience, the better for the cause he serves.

Dignity is a form of individual self-esteem, awareness of one’s personal significance. The category “dignity” expresses a person’s need for respect from others. Businessman having a feeling self-esteem, always respects the dignity of its customers.

The meaning of life lies in creative work and the realization of one’s spiritual and physical capabilities.

Happiness is a state of greatest moral satisfaction with life, a feeling of its completeness and meaningfulness.

The simplest form of a moral requirement is a moral norm. Norms exist in the form of various regulations and prohibitions that apply to the behavior of any person. Their main features are impersonality and command: all people should or should not act in a certain way. Norms are understood as instructions that regulate some particular aspect of people’s behavior (“don’t envy”, “take care of your parents”, “be modest”, etc.).

General ethical principles of professional interaction

Professional ethics regulates the relationships between people in business communication. Professional ethics are based on certain norms, requirements and principles.

Principles are general moral requirements, a guiding principle in human behavior. Principles provide a specific employee in any organization with a conceptual ethical platform for decisions, actions, actions, interactions, etc.

The order of the ethical principles considered is not determined by their significance.

The essence of principle 1 comes from the so-called gold standard: “Within the framework of your official position, never allow your official position in relation to your subordinates, management, or colleagues; to clients, etc. such actions that I would not want to see towards myself.”

• 2. Fairness is needed when providing employees with the resources necessary for their work activities.
• 3. Mandatory correction of an ethical violation, regardless of when and by whom it was committed.
• 4. Maximum progress: An employee's work behavior and actions are considered ethical if they contribute to the development of the organization from a moral point of view.
• 5. A minimum of progress, according to which the actions of an employee or organization as a whole are ethical if they do not violate ethical standards.
• 6. Ethical is the tolerant attitude of the organization’s employees towards moral principles, traditions, etc.
• 7. A reasonable combination of individual relativism and ethical relativism with the requirements of universal ethics.
• 8. Individual and collective principles are equally recognized as the basis when developing and making decisions in business relations.
• 9. You should not be afraid to have your own opinion when resolving any official issues. However, nonconformism as a personality trait should manifest itself within reasonable limits.
• 10. No violence, i.e. “pressure” on subordinates, expressed in various forms.
• 11. When influencing a team, take into account the strength of possible opposition.
• 12. This principle consists in the advisability of making advances based on trust - the employee’s sense of responsibility, his competence, his sense of duty.
• 13. Strongly recommends striving for non-conflict.
• 14. Freedom that does not limit the freedom of others; Usually this principle, although in an implicit form, is determined job descriptions. Seventeenth principle: do not criticize your competitor. This means not only a competing organization, but also an “internal competitor” - a team from another department, a colleague in whom one can “see” a competitor.

These principles should serve as the basis for each employee of any company to develop their own personal ethical system.

Professional ethics -- system moral principles, norms and rules of behavior of a specialist, taking into account the characteristics of his professional activity and specific situation. It is designed to regulate the relationships between large social groups people in production, labor, socio-political and everyday spheres of life.

Professional ethics is integral part general theory morality. It is connected with the moral and legal foundations of life. But at the same time, it contains specific moral and professional requirements for representatives of various specialties, forms in them certain ideas about the meaning of life, about work, about duty, honor, dignity, pride, and the principles of interpersonal relationships among colleagues.

Professional ethics plays a large role in the system of mechanisms for moral regulation of the activities of specialists. This is due, first of all, to the desire of society to meet the needs of the modern division and specialization of labor caused by scientific and technological progress. Currently, there are more than six thousand professions. All of them are based on universal human moral norms and principles, although they have their own specifics and their own moral conflicts.

Professional ethics, as a rule, concern those types of professional activities, the consequences or processes of which have a special impact on the lives and destinies of other people. The need for a professional code of ethics arises when it is necessary to specify the moral requirements for specialists dealing with the destinies of people, their lives, for people endowed with special powers and responsibilities, obliged to accept independent decisions, often in extreme conditions.

In this regard, it is possible to highlight traditional types professional ethics - such as pedagogical, medical, legal, scientist's ethics - and relatively new ones, the actualization of which is associated with the increasing role of the “human factor” in the field of activity (engineering ethics) or resonance in society (journalistic ethics).

When analyzing each area, it is necessary to take into account the “super task” of the profession: to identify in a specialist such qualities that are not simply associated with the conscientious performance of his main duty, but also develop a sense of increased moral responsibility for the results of his activities, for the fate of those with whom he is involved.

Professional ethics covers four areas of relationship:

Intraprofessional,

The relationship between a professional and the object of his influence,

Interprofessional,

Relationships between a specialist (individual) and society.

There are criteria for a profession that allows it to claim special ethical characteristics, a “code”:

• 1) deep penetration of a specialist into the mood, internal spiritual world those with whom he comes into contact (teacher, doctor, priest);
• 2) increased proportion of creative elements in activities;
• 3) greater independence and authority of a specialist or official in making responsible decisions;
• 4) relative autonomy (independence) of activity;
• 5) the ability to foresee the social and moral consequences of one’s decision, action, or work;
• 6) high social status and moral prestige of the profession;
• 7) moral justification for a set of specific operational requirements and procedural issues (the problem of ends and means);
• 8) high universal and civil mission of the specialist.

The object of professional ethics is the morality of a specialist in a given profile: scientist, physician, lawyer, teacher, etc. However, it is very difficult to strictly define its boundaries, since it does not go beyond the scope of morality in general, but includes a number of interrelated moral codes, which can, for example, trace the ethics of the educator and leader.

In professional ethics they find a specific refraction of life important values, ideals, concepts of goodness, justice, duty, honor, comradely mutual assistance, humanity, culture of behavior, communication, even thinking and feeling.

When identifying a particular type of professional ethics, it is important to find the moral “core”, the most important “cell” of the entire “block”, specific feature this type of morality.

General principles of professional ethics (except for universal moral standards) presuppose:

• a) professional solidarity;
• b) a special understanding of professional duty and honor;
• c) the form of responsibility determined by the subject and type of activity.

Particular principles arise from the specific conditions, content and specifics of a particular profession and are expressed mainly in moral codes - requirements in relation to specialists.

When selected the most important professional moral trait, It would probably be correct to say that, for example, for teacher What is also important is systematic work to improve one’s knowledge, professional skills, and the desire to instill a love of learning and knowledge in one’s students, to pass on to them one’s life experience. The teacher must develop pedagogical tact in communicating with students and parents, with colleagues, with the administration of the institution, and be fluent in the basics of ethics business communication. At the same time, a sense of tact is important for representatives of any profession.

For a lawyer, it is a matter of honor to have perfect knowledge of legislation, history and theory of law, and legal ethics. However, the ability to behave impartially, to comply with the requirements of justice, legality, and the presumption of innocence is of decisive importance. No one can be considered guilty until the court makes its decision. J.-J. Rousseau noted at one time that “the most dangerous pitfall for justice is prejudice.” This statement is still relevant today. The requirements for tact in communication for a lawyer are very high.

A matter of professional honor for an athlete is fair competition under equal conditions, rejection of doping, respect for fellow athletes and opponents in sports, and correct relationships with fans.

For medical worker The main task is to fully promote the preservation of the patient’s mental and physical health. V.M. Bekhterev once rightly remarked: “If a patient does not feel better after talking with a doctor, then he is not a doctor.” For example, a sense of tact should tell the doctor whether or not to tell a seriously ill patient the whole truth about his prospects.

Medical ethics has traditionally paid predominant attention to the rights and responsibilities of the doctor in relation to patients, as well as the normative regulation of relationships within the medical community. The intervention of non-professionals, if allowed, is reduced to a minimum, to some exceptional cases. It is implicitly assumed that the doctor has the fullness of not only special, “technological”, but also ethical competence.

Nowadays, the situation has become significantly more complicated due to the actualization of problems related to issues of human life and death (specific treatment methods, transplantations, abortions, euthanasia, IVF). Ethical issues, for example, in biomedicine are resolved not on a corporate, but on a public basis. Neuropathology, psychiatry, and psychotherapy have their own thorny issues- the possibility of using drugs that affect the central nervous system, psychotropics, NLP, psychosurgery, etc. Let us remember “The Heart of a Dog” by M. Bulgakov, which shows all the moral threats of such manipulation.

Has acquired considerable relevance ethics of science . The most important norms of scientific ethics have always been the denial of plagiarism, the rejection of falsification of experimental data, the disinterested search and defense of the truth, the requirement that the result of the research be new knowledge, logically, experimentally substantiated.

A scientist must: know well everything that has been done and is being done in his field of science. When publishing the results of our research, we need to indicate exactly what works of other scientists we rely on, and it is against this background that we show what is new that we have discovered and developed. The publication must provide evidence of the accuracy of the results obtained. It is always necessary to provide comprehensive information to allow an independent examination of the research results. Great importance for science has a selfless search and defense of truth. For example, Aristotle’s saying is widely known: “Plato is my friend, but the truth is dearer.” In the pursuit of truth, a scientist should not be guided by his likes and dislikes, self-interest or fear. Russian geneticist N.I. Vavilov, who became a victim of repression, said: “We will go to the cross, but we will not give up our convictions.”

IN modern science exists the problem of the connection between freedom and responsibility in the activities of scientists. The need for comprehensive and long-term consideration of the ambiguous consequences of scientific development has increased. When assessing the effectiveness of science, a special approach to scientific ideas that affect the interests of living and future generations is required. And for this, a broad and competent discussion of scientific decisions is important.

Scientists are required to have a deep awareness and moral responsibility for possible consequences their scientific projects(especially in biomedical and genetic research). The idea of ​​unlimited freedom of research, which has been progressive for many centuries, cannot now be accepted unconditionally. For example, in 1975 the leading world scientists entered into a moratorium, suspending research that is potentially dangerous to humans and other forms of life on our planet. Knowledge does not always lead to virtue. Science also contributes to the improvement of weapons of mass destruction of people.

So, professional ethics should be an integral part of the training of all specialists. The content of any professional ethics consists of the general and the specific. In any professional field, the principle of humanism and the principle of “reverence for life” put forward by A. Schweitzer are important.