The moral freedom of each person is not just a set of rules that a person must follow in his actions, nor is it just a choice of different behavioral options, but a transformation of moral requirements into personal inner needs and into one's own beliefs. Moral relations themselves can exist both in the form of individuals and in a developed system of social relations, since human behavior is in many ways indirect, that is, through interaction with others. In this sense, even individual morality can be seen as a special, evaluative, imperative way of grasping social reality, which is realized and developed not only in the moral experience of each individual, but in the moral experience of all mankind.
Morality is deeply rooted in antiquity, in the Xi and morals of that society, when man, with the help of mythological consciousness, tried to build his own picture of the world. It is clearly at this moment that humanity realizes that the world is imperfect. The first elements of morality, and later early religious consciousness, proved to be a form of indignation against the everyday world, at the existing order of the world, against one's own powerlessness in the face of natural forces and others. and against violence. In ancient philosophical and religious systems, such as Hinduism and Buddhism, there was a strong opposition to the killing of any living being.
At the same time, mythological consciousness cannot overcome the illusory nature of restoring justice, such as with the help of annual seasonal festivals, as if to restore the world to "normal". This consciousness largely confuses illusion with existence itself. Within its framework, the real world and the fantasy world are seen as a whole, inseparable and inseparable. People are not yet able to form an ideal concept for themselves, let alone their own concept of "me". However, the study of the content of mythological consciousness still leads us to the conclusion that the general perception of the processes and properties of the surrounding world is formed by the characteristics of a person's mental organization.
Thus, although moral consciousness has not yet played a decisive role in human behavior, it begins to emerge precisely at this time. Associated with morality is the idea of sin, and therefore, the idea of achieving perfection, especially moral perfection, is an ideal. It turns out that this is possible only by destroying the mythical ways of explaining the world around us and turning to a rational point of view, including morality. However, then it becomes clear that the ideal world is incompatible with the secular world: my personal understanding of perfection is incompatible with the social system. In this case, the question arises: how does my personality reveal itself and realize itself in this flawed, sinful, "depraved" world?Therefore, all these contradictions arise at the very beginning of the formation of human society and its consciousness (individual and society as a whole), and their roots lie in:
Morality is first and foremost directed at man himself, at his own "me". By the way, this is the main difference between morality and religion: in religious morality, people preach not their own morality, but what has become their own divine (heaven). The prophet is the intermediary between man and God (heaven).
For example, neither Confucius, nor Moses, nor Muhammad would speak in their own name. They convey divine truths. We can say that although morality is rooted in ancient Xi, the moral position itself is always a position of personal confrontation. When a person communicates and interacts with his fellow tribesmen, he must go beyond the ordinariness of daily life in order to morally evaluate certain actions of his fellow tribesmen, make judgments and act according to his own conscience. At the level of the formation of human society, before the emergence of the first state, law and justice, morality was one of the main regulators of social relations. The myth at this time does not lose its unconditionality, but is increasingly replaced by the moral law. With the increase in the amount of practical knowledge and pre-scientific knowledge, the moral law began to acquire the character of unconditional implementation.
If myth replaces instinct, then morality as a regulator of social relations replaces myth. Ethics allow us to break free from outdated Xi inertial views and opinions and create new ideas on a new level about the course and nature of events that are taking place.