Inextricably linked. Healthy lifestyle: proper nutrition

Part 6.

inventions and labor organization. These three factors together have rationality. None of them could independently create modern technology. Each of these factors has its own origins and is therefore associated with a number of problems independent of other factors. "

1. Natural sciences create their own world without thinking about it at all. technology. There are natural scientific discoveries of extraordinary significance, which, at least initially, and perhaps generally remain indifferent from a technical point of view. However, even scientific discoveries, which in themselves can be used in technology, are not immediately applied. In order for them to bring immediate benefit, they also need technical insight. Only Morse* managed to create the telegraph. The relationship between science and technology cannot be predicted in advance.

2. The spirit of invention can create extraordinary things even outside the framework of specifically modern science. Much of what was created by primitive peoples - for example, the boomerang - is amazing; numerous discoveries were made in China (for example, porcelain, lacquer, silk, paper, printing, compass and gunpowder). However, no less surprising is the fact that at the same time the traditional character of hard work is preserved there, whereas this could easily be avoided with the help of the simplest, from our point of view, mechanical discoveries. It seems as if some thoughtlessness inherent in human nature forces him to maintain a certain inexpediency in his activities. However, over the past century and a half, despite this bound by tradition, an enormous number of discoveries have been made in all areas, which essentially have long been in the realm of the possible and could well have been made without modern science. These include, for example, heating of various types, including central heating, kitchen utensils and many household items, medical devices, such as an ophthalmoscope. For other discoveries, a necessary prerequisite was the conclusions of modern science, although, in essence, they could have been achieved using previous means. These are the majority of anti-epidemic measures, operations using anesthesia and antiseptics. Traditional inertia in everyday life and a patient attitude towards the inconvenient and inexpedient seem to have been overcome in our time by the spirit of invention.

This should include systematicity in inventions as a specifically modern feature. Nowadays, discoveries are no longer made by chance in one area or another by individuals; technical discoveries are part of a single developing process in which countless people take part. Sometimes several fundamental acts of invention serve as an impetus for further discoveries. In its greatest part, invention comes down to improving the discoveries made, to their constant development

and expanding the scope of their application. Everything becomes anonymous. The achievements of one person are drowned in the achievements of the team. This is exactly how, for example, the bicycle and the car were improved in a relatively short period of time.

What is technically useful must also be economically useful. However, the spirit of invention as such is independent of this compulsion. Decisive impulses force him to create a second world, as it were. However, what he creates finds its technical realization only to the extent that it is dictated by economic success within the framework of free competition or the decision of a despotic will.

3.,Labor organization is turning into a social and political problem. If the production of not only luxury goods, but also items of everyday mass consumption is carried out by machine, then the majority of people find themselves drawn into this production process, into this labor servicing machines, as a link in the machine equipment. If almost all people become links in the technical labor process , then the organization of labor turns into a problem of human existence. Since the main thing for a person is not technology, but man and technology should serve man, and not man to technology, then on the basis of modern technology a socio-political process has arisen, which consists in the fact that the former subordination man as a labor force for any technical and economic purposes was replaced by a passionate desire to turn this relationship around, to give it the opposite character.

In order to understand the meaning of such demands, it is necessary to clearly imagine the essence of labor, first in general, then in its change through the revolution accomplished by technology.

61 The essence of labor

Everything that is carried out through technology always requires the application of labor. And wherever a person works, he uses technology. The type of equipment determines the nature of the work. Changes in technology also change work. A fundamental transformation of technology leads to a fundamental transformation of labor.

Only the changes that took place in the 19th century posed the problem of technology and labor to people. Never before have technology and labor been considered so comprehensively and thoroughly.

First we will define what labor is, as such, and what it has been at all times. Only with an application of this scale can one understand the specifics of work in the new technical world.

Definition of labor. Labor can be defined in three ways: Labor as the expenditure of physical strength.

Labor as a planned activity.

Labor as an essential property of a person, distinguishing him from an animal; it consists in the fact that man creates his own world.

Firstly, labor as an expenditure of physical strength. This is the tension

muscles, which leads to fatigue and exhaustion. In this sense, the animal works in the same way as a person.

Secondly, work as a planned activity. It is an activity with a specific intention and for a specific purpose. Tension is consciously directed towards finding a means to satisfy needs. This work already distinguishes a person from an animal.

The animal satisfies its needs directly in the natural world. It finds what it needs to satisfy its needs ready. A person can satisfy his needs only through conscious and pre-planned mediation. This mediation occurs through labor. Man finds material for labor, it is true, in nature, but it is not this existing in nature that is suitable for satisfying his needs, but only processed material.

The animal, by force of instinct, devours and destroys; labor produces tools, creates something permanent, products, creations. Already a weapon breaks the direct connection between man and nature. By processing an item, it protects it from destruction.

Natural dexterity is not enough for work activity. True skill is acquired by knowledge of general labor rules.

Labor can be physical and mental. Mental labor is more difficult than physical labor. Doing what a person is trained to do and what he does almost automatically is much easier than the tasks of mental labor. We willingly move from creative labor to automatic labor, from mental to physical. On days when a scientist is not capable of creativity, he may well write reviews and consult.

Thirdly, work as the main aspect of human existence. It transforms the pre-found natural world into the human world. This is the decisive difference between man and animal. The human environment in its entirety is always an unintentionally created world through joint labor. The world of man, the totality of conditions in which he lives, grows out of joint labor; hence the need for division of labor and its organization.

Division of labor. A person cannot do everything. Each process requires a special skill. Someone who has specialized knowledge in a given industry can produce a product of better quality and in greater quantity than a non-specialist. In addition, not everyone has the necessary funds and materials. Therefore, joint labor activity necessarily leads to a division of labor, since labor necessarily consists of various operations.

Depending on the nature of work, the working strata of society differ from each other. They are different in type, in morals, beliefs and concepts of honor. These are peasants, artisans, merchants, etc. A connection is established between a person and his work.

Labour Organization. Where there is division of labor, joint labor is necessary. My special type of labor can only make sense if I am a participant in labor activity in a society where complementary operations take place in the labor process. Work acquires meaning in the presence of labor organization.

It develops partly spontaneously without any plan under the influence of the market, and partly according to a specific plan through the division of labor. The character of a society essentially depends on whether its organization as a whole is connected with a plan or with a free market.

Since products produced under the division of labor are transformed from a directly consumed product into a commodity, they must be exchanged, brought to the market or distributed among consumers. This requires some abstract value. It's called money. The value of a commodity in money is either freely determined on the market or established in accordance with a plan.

Nowadays it has become quite obvious that the structure of society and the life of people in all its ramifications depend on the nature of labor and its division. Hegel already understood this, and Marx and Engels developed this position in their theory, which has epochal significance.

The task of special historical and sociological research is to show how far this connection extends and to what extent it is determined or limited by other reasons - for example, religious and political.

It is certainly wrong to elevate this connection to the rank of a monocausal understanding of human history. However, the fact that such an attempt was made after the works of Marx and Engels is explained by the enormous, more than ever tangible, significance that this connection has acquired in our era.

There is no doubt that the division of labor and its organization affect important structures of our lives and our society. However, what is decisive for the consciousness of all working subjects is what they produce, for what purpose, for what reason and how this is reflected in the consciousness of each working subject. When considering these issues, they usually proceed too confidently from the premise that work is supposedly determined by the need to satisfy the totality of human needs for food, clothing, housing, etc. - this is a correct, but by no means exhaustive explanation.

The desire to work, if it is not simply the desire to use the power of our muscles or our skill, is due to the awareness that we participate in the creation of our environment. The worker recognizes himself in the mirror of what he has produced. He is overcome with joy from the feeling that he is living a common life with other people in a world they have built together, participating in the creation of something that exists firmly.

However, there can be much more to work. Hegel speaks of “religious activity that creates pious deeds that are not intended to achieve an ultimate goal... Such activity is here the cult as such. This activity, the meaning of which is pure creation and continuity, is its own goal and therefore cannot be suspended...” This work activity finds its expression in a variety of forms - “from simple body movement in dance to colossal ones that surpass all our ideas monuments... All these creations also belong to the sphere of sacrifice. Activity, as such, in general is nothing more than a renunciation of something, but not from external things, but from internal subjectivity... In this creation, sacrifice has the character of spiritual activity, and it contains tension, which as The denial of a special self-consciousness retains the goal contained in the inner depths and in the idea and creates an external expression for the content” (14).

Thus, Hegel points to such possibilities and the importance of labor that are now almost forgotten. The division of labor products into those that serve to satisfy the needs of life and those that are luxury goods indicates a superficial understanding of the meaning of labor. The meaning of work is much deeper. It is precisely what, with such a division, that falls under the rubric of luxury - products that are not necessary to support life - conceals the most essential thing, namely how and in what quality a person creates his own world, in which he is aware of himself, being itself, transcendence and your essence.

These are brief remarks about work in general. Now we turn again to the question of what changes modern technology has brought to this area.

Labor after the revolution brought about by modern technology. I. Technology reduces labor costs, but at the same time increases its intensity. The technology aims to reduce labor costs. The work of human muscles must be replaced by the work of machines, constant mental stress, and the automaticity of devices. Every great discovery reduces the tension in the muscles and in the mind. However, the limit in the technical implementation of any discovery is always that there remains a type of labor that only a person can perform, which cannot be replaced by technology, and that new, previously unknown types of labor constantly arise. After all, cars have to be built all the time. And even if machines become almost independent creatures, somewhere else - for maintenance, control and repair - human labor must be used, it is also necessary for the procurement of processed raw materials. Thus, labor is simply pushed into other areas. It is changed, not eliminated. Somewhere there remains the original painful labor, which no technology can replace.

Consequently, technology does make work easier, but it also opens up new opportunities for the production of products and, through its successes, creates new needs. Along with the growth of needs, new types of labor arise and labor costs increase. that the most significant thing is that technology, creating new types of weapons, introduces means of destruction into the world, which force, on the one hand, to constantly increase stocks of weapons, on the other, to constantly restore what has turned into a chaotic accumulation of ruins, and therefore increases the demand for labor strength to the extreme.

In general, in the conditions of our modern situation, the assertion that the use of technology actually leads to simplification and reduction of labor is very doubtful; rather, one could come to the conclusion that technology forces a person to strain his strength to the limit. At first, at any rate, modern technology led to a significant increase in labor expended. Despite this, technical capabilities still truly contain the principle of reducing labor that physically destroys a person, and it is modern technology that is associated with the implementation of the idea of ​​increasingly liberating a person from the burden of physical labor, increasing his leisure time for the free development of his abilities.

2. Technology changes the nature of work. The greatness of creative creation is opposed in the technical world by the dependence of the uncreative application of the results of these creative quests. Discovery arises as a consequence of leisure, sudden insight, perseverance, and its application requires repeated work, routine, reliability.

In mechanized labor, the supervision of machines and their maintenance are valued positively; a disciplined, thoughtful, meaningful attitude is developed; satisfaction from reasonable activity and skill; There may even be a love for cars. However, full automation of labor has a negative impact on a large number of people who are forced to constantly repeat the same operations on a moving conveyor belt; the tedium of this completely meaningless work, which causes only fatigue, does not become an unbearable burden only for people who are completely stupid by nature.

Hegel already saw the consequences of the leap from ordinary tools to machines. First of all, this is significant progress; a tool of labor is still something inert, a thing that I use in my activity as if formally, and at the same time I myself turn into a thing, because in this case the source of power is a person. A machine, on the contrary, is an independent tool; with its help, man deceives nature, forcing it to work for himself.

However, deception takes revenge on the deceiver: “Influencing nature through machines... a person is not freed from the necessary -

you work... He alienates his work from nature, does not confront it as a living living thing... The work that remains for a person becomes the more mechanical, and the more mechanical the work, the less value it has and the more a person has to work.” “Labor becomes more and more lifeless,... the abilities of the individual are immeasurably more limited, the consciousness of the factory worker is brought to the extreme degree of dullness; the connection of a particular type of labor with the entire mass of human needs becomes a completely unforeseen blind accident, and sometimes some completely distant operation suddenly stops the labor activity of an entire group of people who, thanks to it, satisfied their needs, makes it unnecessary and unsuitable.”

3. Technology requires a fairly large organization. Only at enterprises of significant size can the technical goal be achieved and implemented quite economically. What this value should be is determined in each individual case, depending on the nature of the production. But then the question arises: to what extent can large organizations, the number of which is quite large, expand without uniting into a monopoly and at the same time extracting the necessary profit in a free market? To what extent can we proceed from the possibility of a systematic organization outside the framework of legal regulations of one global enterprise, in which everything would be related to each other and in certain areas neither too much nor too little would be produced.

In both cases, in these large enterprises, the individual is completely dependent on the large organization in which he works and on the place he occupies in it. Just as in machine production there is no joy of individual creation, ownership of hand tools and the production of goods according to personal order also disappears. For the vast majority of people, the prospect of work, its purpose and meaning are lost. What is happening is beyond human understanding.

The double dependence of labor on machines and on the organization of labor, which, in turn, is a kind of machine, leads to the fact that man himself becomes, as it were, part of the machine. Inventors and organizers who are busy creating new production units become a rare exception - they still continue to improve the machine. On the contrary, more and more people are forced to turn into components of the machine.

Technization is spreading more and more widely from the subjugation of nature to the subjugation of all human life, to the bureaucratic management of everything - to the subordination of politics, even games and entertainment, which are carried out in line with the usual forms of life, but no longer as an expression of internal impulse. A person no longer knows what to do with his leisure time if his free time is not filled with technically organized activities, unless

only he is inclined, while resting, to simply indulge in dozing and daydreaming.

The life of a person as part of a machine is most easily characterized by comparing it with his previous life: a person loses his roots; loses his soil and homeland in order to find a place near the machine; Moreover, even the house and plot of land provided to him are likened to machines, they are transient, interchangeable - this is no longer a landscape, no longer his former stay at home. The surface of the globe is turning into a machine landscape before our eyes. The horizon of human life is unusually narrowing both in relation to the past and in relation to the future; a person loses traditions and stops looking for the ultimate goal, he lives only in the present. But this present becomes increasingly empty as it ceases to rely on the substance of memory and conceals the possibilities of the future that are already growing within it. Labor turns into a simple expenditure of energy with constant tension and haste, after which exhaustion sets in - both remain unconscious. In a state of fatigue, only instincts operate, the need for entertainment and sensation. A person’s life is filled with cinema and newspapers, he listens to the news and watches films, and all this is of a mechanical conventional nature. The increase in consumer goods created by technology contributes to the fact that this entire mass of people seems to be growing endlessly, and during the century in which we live, the number of people populating the globe will undoubtedly increase many times over.

The transformation of a person into a part of a huge mechanism is manifested in an attempt to understand the essence of a person through so-called tests. Varieties of individual qualities are tested, then people are classified by numbers and values, arranged in accordance with the data obtained into groups, types, and hierarchy of ranks. And although man as an individual resists this transformation of him into replaceable material, this ordering with the help of headings, the logic of things forces one to resort to these methods of classification all over the world. Moreover, classifiers are people too. Who classifies the classifiers? Classifiers themselves become part of the mechanism. They use apparatus and measurements mechanically.

The feeling of being pulled into an alien mechanism was expressed by a 22-year-old US Air Force lieutenant when he was being interviewed to receive his highest award for outstanding combat service. He said: “I feel like a cog in a huge infernal machine. The more I think about it, the more it seems to me that from the day I was born I have always been a cog in one mechanism or another. Every time I tried to do what I wanted, something much larger than me stepped forward and pushed me to some place intended for me. I won’t say it was pleasant, but that’s how it is.”

c) Assessment of labor and technology

Job evaluation. There have long been conflicting opinions about the meaning of labor. The Greeks despised physical labor, considering it the lot of the ignorant masses. A real man is an aristocrat; he does not work, has leisure, is involved in politics, takes part in competitions, goes to war, and creates spiritual values. Jews and Christians saw labor as punishment for the Fall. Man is expelled from paradise, he bears the consequences of the Fall and must eat his bread by the sweat of his brow. Pascal further reinforces this understanding: labor is not only a burden; it distracts a person from his real tasks; labor reflects the emptiness of worldly affairs, the false significance of activity; work leads to entertainment and, seducing a person, hides from him what is essential for him. Protestants, on the other hand, see work as a blessing. Milton describes the happiness of the people expelled from paradise: “Before them lay a vast distant world, Where they could choose a calm place, Having the providence of God for their guide.”

Archangel Michael says to Adam: “Add only knowledge and action. Then you will leave without any regret

heaven, you will carry within you something even more blissful” (15)

Calvinism sees success in work as proof of chosenness. The concept of duty as a worldly calling was later maintained as a consequence of the religious concept and without religion. On this basis, the joy of work, the blessing of work, the honor of work and successful creation as a measure of human value arose. Hence the requirement: “He who does not work, neither does he eat,” as well as the blessing bestowed by work: “Work and do not despair.”

In the modern world, the acceptance of work is universal. However, as soon as labor became an expression of the direct dignity of a person, an affirmation of his human essence, a double aspect of labor appeared: on the one hand, the ideal of a working person, on the other, a picture of real average labor activity, in which a person alienates himself by the very nature and routine of his work.

From this duality arises an impulsive desire to change the world of people, so that a person, creating the integrity of his world, finds the right type of his work activity. False, alienating, exploitative, forced labor must be overcome. The yardstick should

serve what Hegel pointed out: “The infinite right of the subject consists in the fact that he finds himself at peace in his activity and in his work” (16).

The problem of work in its interaction with the dignity, claims and duty of man is reduced to a gross simplification if we start from only one type of work. In reality, labor in the diversity of its types is extremely different in its significance, in the degree of consumption of the products it produces, in its organization, type of management, orders and their implementation, in the general spiritual mood and solidarity of those working in this field. Therefore, the tasks of changing the nature of work in order to affirm human dignity cannot be solved based on one principle and brought to a common denominator. These tasks boil down to the following: changing the nature of labor in its specific implementation and in certain material conditions in order to give it greater humanity; changing the organization of labor to introduce elements of freedom into its structure, into the system of administration and subordination; changing society to make the distribution of material wealth more equitable and to affirm the importance of each person as an individual and based on the results of his work. All these problems have arisen as a result of the transformation of work and forms of life that technology has brought about. An assessment of modern labor is impossible without an assessment of modern technology. The burden of labor as such becomes even heavier with the introduction of modern technology, but perhaps the chances of achieving the assigned tasks are also associated with it.

Assessment of modern technology. Over the past hundred years, technology has been either glorified, despised, or viewed with horror.

In the 19th century there were inventors who had an uncontrollable creative impulse, and there were workers who brutally destroyed machines.

The original enthusiasm contained a meaning that has survived to this day and, according to Dessauer, represents the idea of ​​​​forming the environment, realized by the creative ability of man, who, like God, discovered the eternal ideas of creation and realized them in the form of a second nature. In this case, the “spirit of technology” is no longer only a means, but also an all-encompassing realization of the originally given, genuine and true human environment. A unique world is emerging. Technology is no longer only an external being, but a sphere of spiritual life that has arisen due to an internal decision. Given such inspiration, it seems unlikely "that the power that changes the world is nothing more than a means to accomplish someone else's ends."

If Dessauer is right, then a completely new environment is currently emerging, created by man from the very spirit of technology. In the crises of our time, when old foundations are collapsing, this environment, according to Dessauer, has not yet found an adequate

forms. It reveals itself in the approaches, but the whole at the stage of this creative transition appears as anarchy and ruins. Perhaps, Dessauer believes, technology of the modern type contains the idea of ​​a new human environment and the development of technology is not unlimited, but is aimed at a certain completion, which will turn out to be the completion of a new type, the material basis of human existence.

This point of view is opposed by another: the development of technology does not lead to liberation from the power of nature through domination over it, but to the destruction, and not only of nature, but also of man. The destruction of all living things, which knows no barriers, ultimately leads to total destruction. The horror of technology, which already gripped many outstanding people at the initial stage of its development, was an epiphany of truth.

There is a third point of view, different from the two extreme points of view described here. According to this point of view, technology is neutral. In itself, it is neither good nor evil, but can be used for good and for evil. It itself lacks any idea, be it the idea of ​​completion, be it the infernal idea of ​​destruction.Both of them have completely different sources, are rooted in man, and only this gives technology meaning.

At the moment, it is already characteristic that in Europe the Promethean delight in technology has almost disappeared, although this has not paralyzed the spirit of invention. The danger arising from childhood joy at the success of technology is already a thing of the past or has become the lot of primitive peoples who are only now becoming acquainted with technology and learning to use it.

However, in the age of technology, the goal and completion of which have neither clarity nor certainty, there arises, at least at first, that fusion and that dual new formation, individual moments of which we will try to illuminate here.

Distance from nature and new closeness to nature. Man breaks out of his original “natural” environment. The first step of humanization was domestication accomplished by man himself. And until the last century, it remained a convenient, visible, real human environment, a kind of integrity.

Now a new environment is being created in which the “natural environment”, already dependent and relative, must be recreated in one way or another, on a fundamentally different basis.

In technical activity, the main thing is to produce. The goal, and with it the technical equipment, is paramount for consciousness: on the contrary, what is given by nature retreats into darkness. The nature that a person sees before him in his technical activity is that mechanical and invisible thing known through research (for example, electricity), which I can indirectly operate within the unchanging framework of a mechanical environment.

Anyone who has not mastered this knowledge and is limited only to its practical application, including electricity, driving around

electric trains, performs primitive actions without the slightest idea of ​​what is actually happening. Thus, people can, without entering into any relationship with nature, maintain technology that is incomprehensible to them, at least in a number of areas, whereas in earlier times dexterity, skill and physical dexterity were necessary to control mechanical forces and natural technology.

\1 This technology nature requires, however, in many areas, proper proximity to it. A number of technical devices - from a typewriter to a car and, even more so, an airplane - require special physical dexterity. But this is almost always one-sided, partial and limited in its application dexterity and physical endurance, and not the result of general physical training (just imagine the difference between a cyclist and a pedestrian). Further, in order to use technical equipment, knowledge is necessary.

In practical terms, it is essential to be able to use technical knowledge in order to always correctly find those points of application that allow you to achieve the goal, and so that if the device fails, you do not engage in handicrafts, but carry out repairs effectively and methodically correctly.

Thus, technology can either completely remove us, living in its sphere, from nature, pushing it aside with the meaningless, mechanical use of technical achievements, or bring us closer to the known nature of the invisible.

But technology not only brings us closer to nature known in physical categories. Technology opens up before us a new world and new opportunities for existence in the world, and in this world - a new closeness to nature.

a) First of all, the beauty of technical products. Vehicles, machines, technical products of everyday use reach the perfection of their forms. In technical production, the growth and creation of a second nature actually takes place. The question arises, what is the beauty of a successfully executed technical object? Not just in expediency, but in the fact that this thing fully enters into human existence. And of course, this beauty does not consist in an overly rich ornament and unnecessary decorations - on the contrary, they seem rather ugly - but in something that allows you to feel in the complete purposiveness of the object the necessity of nature, the necessity , which first clearly appears in the creation of human hands, and then is captured in the unconscious creation of life (in the structures of the animal organism and plants).These decisions inherent in the thing itself are revealed, as it were, in the desire to follow the eternal, originally given forms.

b) Further, technology creates a huge expansion of the real vision. Thanks to her, in the small and great, that which is hidden from the direct perception of a person becomes visible. Telescope microscopes do not exist in nature, but they open up

us a completely new world of nature. Thanks to vehicles, technology makes a person almost omnipresent, he can move in all directions - if he is not prevented from doing so by the state, war or politics - and on the spot delve into what can be known, seen, heard. Now in front of a person in his home there appears in images and sounds what was previously perceived in insufficiently distinct, false ideas, what seemed meager and fantastic, or was generally outside the sphere of knowledge. The gramophone and the film preserve in memory what ever happened. The possibility of observation expands endlessly in all directions and reaches previously unimaginable subtlety.

c) And finally, a new worldview is formed. Our spatial awareness has expanded with the advent of modern means and communications to the limits of our planet. Before our eyes is a globe filled with daily messages from everywhere. The real intertwining of forces and interests on the globe makes it a closed integrity.

In the technical world, therefore, there are new opportunities for man, a specific pleasure from the achievements of technology, an expansion of knowledge about the world thanks to technology, the presence of the entire planet and all elements of existence in concrete experience, a transition to easily realized domination over matter, thereby arriving at a pure experience in the realm of the sublime. However, today all this is still a rare exception.

The new closeness to nature requires from man, in addition to skill, also the sovereign ability to create a layer of his contemplation in this sphere alien to nature from a directly non-existent whole, a certain unconditional presence. Here everything is decided by the spirit.

A much more frequent phenomenon is immersion in a meaningless existence, empty functioning as part of a mechanism, alienation in automaticity, loss of one’s own essence in the desire to dissipate, the growth of unconsciousness and, as the only way out, excitation of the nervous system.

Misconception about the limits of technology. The assessment of technology depends on what_from it jkayt. The distinctness of such a price prepodpod.a.saeh-pi^tdii^r prrpgtyanlrnir? boundaries of technology.

In the Kuban capital, under the chairmanship of Kuban Governor Veniamin Kondratyev, a meeting of the organizing committee was held to prepare and conduct events dedicated to the 80th anniversary of the formation of the Krasnodar Territory and the 225th anniversary of the development of the Kuban lands by the Cossacks.

For the Cossacks of the Kuban Cossack Army, the anniversary of the landing of the Black Sea Cossacks on Taman is one of the most important holiday dates in the calendar. After all, the Taman Peninsula is not only the cradle of the Kuban Cossacks, but also the starting point of the history of the Krasnodar region. Two dates - the 225th anniversary of the landing of the Black Sea Cossacks on Taman and the 80th anniversary of our region - are inextricably linked. The Krasnodar region would not be on the map of Russia if two centuries ago our ancestors had not dropped the anchors of their boats off the coast of Taman. Ataman of the KKV, Vice-Governor Nikolai Doluda, spoke about how the Cossacks are preparing to celebrate these significant dates. “Given the importance of these two historical dates, the Kuban Cossack Army plans to carry out a set of events throughout the year. First of all, a series of classes is being developed for students of Cossack classes - there are now almost three thousand of them - and Cossack-oriented schools, in which children will be told about the main milestones in the history of the Kuban Cossack army and our region. The Kuban Cossack Army annually holds 17 commemorations, which are dedicated to the heroic deeds of the Kuban people. This year they will be timed to coincide with significant dates. It is planned to hold a festival of Cossack culture, folk arts and crafts for children's creative groups - and there are more than 40 of them." “These important dates will also become the main theme of the 4th festival of Cossack culture among Cossack cadet corps,” noted Nikolai Alexandrovich. - By tradition, we hold it in the fall. Also, the annual KKV quiz will be dedicated to the 225th anniversary of the landing of the Black Sea Cossacks on Taman and the 80th anniversary of our region. Under the sign of these two dates, a traditional competition will take place - the Military Ataman Cup in army hand-to-hand combat among Cossack youth.

Every year in October we celebrate the Day of the Kuban Cossacks,” continued the Cossack general. - In the fall, the All-Russian Forum of Cossacks of the Registered Cossack Troops will be held in Kuban; at this event, important issues of the development of the modern Cossacks of Russia will be discussed. The first congress of the Union of Young Cossacks, which is being created on behalf of the governor of Kuban together with the Ministry of Education of the region, will be dedicated to these significant events. We plan to hold it in May of this year. Now I’ll tell you directly about the holiday that will take place in Taman in September. As every year, traditional large-scale events will take place there. At the end of the prayer service in the Holy Protection Church there will be a religious procession from the temple to the monument to the Black Sea Cossacks. And most importantly, together with the Ministry of Culture of the region in the village of Taman on Ushakov Square, not far from the monument to the Black Sea Cossacks, it is planned to reconstruct historical events more than 200 years ago. We want to show not only the landing of the Cossacks from the sea on the Taman coast, but also the resettlement of the Cossacks with their families who walked overland. The historical reconstruction will be a bright and unforgettable event of the holiday.

In the Yeisk Cossack department in August there is an anniversary date - the 75th anniversary of the Kushchev attack during the Great Patriotic War. Cossacks of the department will take an active part in all events that will take place in Kuban in 2017.

E. Pustovaya, assistant to the chieftain of the Yeisk department.

Vanguard 0 0 655 21-02-2017

In the concept of the right to sue, there are two inextricably linked powers. The right to claim includes the right to bring a claim and the right to satisfaction. Thus, in the right to claim there are two sides, two powers: the procedural side (the right to file a claim) and the substantive side (the right to satisfy the claim). Both powers are closely related. The right to claim is an independent subjective right of the plaintiff. If the plaintiff has the right to bring a claim and the right to satisfaction of the claim, then his violated or challenged right will receive proper judicial protection.

The constitutional right to judicial protection is realized in the right to sue. The right to claim is not the violated subjective right of the plaintiff itself, but the possibility of obtaining protection of this right in a certain procedural manner, in the form of a claim*.

* Cm.: Dobrovolsky A.A. Claim form for protecting rights. P. 77.

The presence or absence of the right to bring a claim is verified when accepting the statement of claim. If the plaintiff does not have the right to bring a claim, then the judge refuses to accept the statement of claim. The substantive side of the right to claim, i.e. the right to satisfaction of the claim is verified and clarified during the trial*. If the plaintiff’s right is justified both legally and factually, then the plaintiff has the right to have the claim satisfied. At the same time, an interested person may have the right to bring a claim and at the same time not have the right to satisfy the claim**. Thus, the expiration of the statute of limitations is grounds for refusing the claim, since the plaintiff does not have the right to satisfy the claim (clause 6 of the resolution of the Plenum of the RF Armed Forces and the Plenum of the Supreme Arbitration Court of the Russian Federation No. 15/18 “On some issues related to the application of the norms of the Civil Code of the Russian Federation about the limitation period").

* On the substantive theory of the right to claim, its criticism, see: Ryazanovekii E.A. Unity is a process. M., 1996. pp. 13-15.

** The literature has expressed the opinion that there is a right to sue in the material sense and a right to sue in the procedural sense. However, this position has not received sufficiently convincing argumentation, since in this presentation we are essentially talking about the right to bring a claim and the right to satisfaction of the claim.

In the theory of civil procedure, the right to bring a claim, i.e. the right to initiate a process, is associated with the presence of prerequisites for the right to bring a claim.

There are general and special preconditions for the right to sue. The following prerequisites are common to all categories of cases:

The plaintiff must have civil standing, i.e. the ability to be a party to the process. Civil procedural legal capacity is the ability to have civil procedural rights and bear responsibilities (Article 36 of the Code of Civil Procedure). It is closely related to civil legal capacity (Part 1 of Article 17 of the Civil Code of the Russian Federation). Since all citizens have legal capacity from the moment of birth, it is from this moment that they can be parties to the case. In practice, this prerequisite is important for organizations enjoying the rights of a legal entity. However, in cases provided for by law, organizations that do not have the status of a legal entity may have procedural legal capacity.

The subjects of a dispute in a court of general jurisdiction may be legal entities that are non-profit organizations, if the dispute with their participation is not of an economic nature*;

The statement of claim must be subject to consideration and resolution in civil proceedings. Since the application is considered and resolved in another court procedure; the application was submitted in defense of the rights, freedoms or legitimate interests of another person by a state body, local government body, organization or citizen who is not granted such a right by this Code or other federal laws (Part 1 of Article 143 of the Code of Civil Procedure of the Russian Federation). Sometimes this prerequisite for the right to sue is interpreted as the jurisdiction of the case to the court.

* BVS RF. 1999. No. 3. P. 23.

The correct determination of jurisdiction is important for deciding the issue of accepting a statement of claim for court proceedings. The jurisdiction of a case by a court of general jurisdiction is a necessary prerequisite for the consideration of civil cases. Courts quite often face the problem of jurisdiction as one of the prerequisites for the right to bring a claim, the presence or absence of which leads to the acceptance or refusal of the statement of claim.

Courts make mistakes when deciding whether to refuse to accept an application due to the lack of jurisdiction of the dispute in a court of general jurisdiction. Thus, in a specific case, the Supreme Court of the Russian Federation indicated: “... the court’s refusal to accept the application of the Chamber of Notaries in defense of the interests of notaries employed in private practice due to the lack of jurisdiction of the dispute is not based on the law”*;

The next prerequisite is the absence of a court decision that has entered into legal force on a dispute between the same parties on the same subject and on the same grounds, or the absence of a court ruling to terminate the proceedings in connection with the acceptance of the plaintiff’s refusal of the claim or the approval of a settlement agreement between the parties (clause 2 Article 134 Code of Civil Procedure of the Russian Federation)**;

Another prerequisite for the right to file a claim is the decision of the arbitration tribunal, which has become mandatory for the parties and adopted on a dispute between the same parties, on the same subject and on the same grounds, except in cases where the court has refused to issue a writ of execution for the forced execution of the arbitration tribunal's decision. (Part 3 of Article 134 of the Code of Civil Procedure of the Russian Federation).

* BVS RF. S. 3.

** Ibid. 2001. No. 8. P. 2-3; No. 9. P. 2; No. 1. From 22.

Before accepting the plaintiff’s refusal of the claim or approving a settlement agreement between the parties, the court explains to them the legal consequences associated with the plaintiff’s refusal of the claim, including the impossibility of a second appeal to the court in a dispute between the same parties, about the same subject and on the same basis. As follows from this rule of law, the consequences of abandoning a claim are explained only to the plaintiff, and not to the parties. Therefore, the consequences provided for by law of termination of proceedings due to the plaintiff’s refusal of the claim concern only the plaintiff, and not the defendant.

The consequences of the plaintiff's refusal of the claim do not deprive the defendant of the right to bring a similar claim to the court.

The first two prerequisites are called positive prerequisites for the right to sue, the rest are classified as negative prerequisites.

In addition to the general prerequisites for the right to bring a claim, there are also special preconditions for certain categories of disputes. Their essence lies in the fact that for some categories of civil cases, an out-of-court preliminary procedure for resolving a dispute is established before an interested person can go to court for the protection of a violated or challenged right. In accordance with Art. 17 of the Family Code of the Russian Federation, the wife’s consent during pregnancy and within a year after the birth of the child to divorce at the request of her husband is a special prerequisite for this category of cases*.

* See, for example: Russian Air Force. 1999. No. 10. P. 12; 1999. No. 11. P. 14; Scientific and practical commentary on the Code of Civil Procedure of the RSFSR. pp. 206-207; Commentary on the resolutions of the Plenum of the RF Armed Forces on civil cases. pp. 29-306.

The legal consequences of the absence of prerequisites for the right to bring a claim are that if their absence is discovered when the case is initiated, the judge must refuse to accept the application. If it is discovered that one of the prerequisites is missing at the stage of consideration of the case, the proceedings must be terminated (Part 1.2 of Article 220 of the Code of Civil Procedure of the Russian Federation).

Faith and trust are inextricably linked energies that keep you in flow. By helping you move to acceptance and permission (the knowledge that everything always happens in Divine perfection), they anchor the energy of peace in your life. Dear ones, it is faith and trust, a firm belief and the knowledge that you are all loved and always surrounded by care and support, that you are always provided with our guidance, that will help you find satisfaction in life. You will be able to enjoy a beautiful dance with the Universe and experience more magic than you can imagine.

Archangel Gabriel

How much of your day is spent having fun? Forty percent? Twenty percent? Zero percent? So many of you consider fun to be something secondary, something that can only be experienced occasionally.

Many of you have been conditioned to believe that pleasure and fun are frivolous, that when you reach maturity they fade into the background. Let me show you why this way of thinking is wrong.

It is by following your passion that you go towards your own goal. Having fun and enjoying yourself makes you feel fully alive, fully present in the Now. It is through passion and the Now Moment that your Soul can align you and draw to you the next adventure that best suits you.

It is by following the path of joy that you continue to grow and expand, gain experience and develop. When you stop denying yourself and start respecting your own wants and needs, you blossom energetically, which positively impacts every area of ​​your life.

Do you understand? By pushing fun and pleasure into the background, you are doing yourself a disservice. Make them your top priority again and you will be back to living a fulfilling life, which is what we always want for you.

Archangel Gabriel

When you ask Spirit for help in solving a problem and then immediately move into the energies of acceptance and flow, you focus on finding the solution you need quickly and efficiently. When you ask Spirit for help but continue to resist the movement, you remain in the energy of the problem. Do you understand? Flow is the fastest way to achieve the desired result.

Archangel Gabriel

Judgment is the energy of observation combined with a sense of superiority and “separateness.” Observation itself allows you to see other people's behavior and learn from their experiences, while remaining in the energies of acceptance and oneness. Isn't it time to respect other people, however they choose to express their own sacred journey?

Archangel Gabriel

The idea that you need to struggle to grow and develop is based on the belief that your sense of self-worth must be earned. What if the true work is simply to accept your inner worth, your Divine plan, your truth as an individualized aspect of Source? This is what we call finding our way Home, to ourselves. And it is from this space that you will be able to understand that you have everything you have ever needed and will ever need. And all that remains for you is to simply BE.

Archangel Gabriel

Dear Ones, we encourage you to stop for a second and ask yourself what challenges do you expect from life? Do you think it will be difficult for you to find love? Is it hard to heal, hard to achieve enlightenment? Having a hard time paying bills?

We ask you to take this opportunity to re-evaluate your expectations. Why do you expect it to be difficult? Because it was like this before? Because all your experience tells you so? However, you don't need to perpetuate it.

You are all doing such a wonderful job, gradually evolving into conscious creators! Allow yourself to truly become aware of your own expectations and adjust them to suit where you are now, not who you were when you first came into this existence. You are infinitely powerful, and you can create without looking back at old fears and patterns. You can do this by recognizing your own limitations and allowing yourself to create space for something much greater than what you have had in the past.

Archangel Gabriel

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