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Abstrakt

The question of moral consciousness, which is the object of our analysis, is an immensely complicated one. Tre difficulty of a theoretical comprehension of this spiritual phenomenon is caused not only by its character conditioned by changes. But with regard to the incessant dynamics of social processes it is considerably aggravated also by the obscurity of the delimitations of contents, of determination of its substance and structure. The delimitation of the contents and structure of moral consciousness has a principal methodological importance ar.a therefore we aim our attention at a few notes on these two problems. As for the delimitation of the contents of moral consciousness we suppose that it is necessary to differentiate the moral consciousness and the morale. Under the morale we understand the system of universally valid and required moral values and social regularities which the society has accepted with regard to certain aims. Moral consciousness contains besides these universally valid and required moral values also such values and standards that do not yet or no longer belong to this system (outlived, obsolete or those that are just originating). That is why moral consciousness in the broader sense is understood as a specifically spiritual aspect of the life of society expressing the realization of moral relations that contains in itself besides the required moral values and standards also the non-required ones. The structure of moral consciousness is formed by individual elements as: moral aim, moral principle, moral standard, moral value, moral conscience, moral freedom, moral duty and responsibility,moral need, moral style of life. The mutual contingency among them is not m the sense of dialectical relation. From among these elements of moral consciousness three are separated: moral aim — moral value — moral standard, which form the basic structural axis around which the whole moral consciousness of the society and of the individual is constituted.