Ethical categories. Identifying ethics as a science in the history of philosophy.

Ethical categories are the main, most generalized and most abusive concepts of ethical morality theory. They are the main ones because, applied, they define the content of the moral relationship between people, their behavior and are the main thing in the moral consciousness. It could be said that through them ethics is identified as a knowledge of morality. Main concepts are also because, throughout the historical development of ethics, they have been present in the arguments of moralists - philosophers, who have given the appearance and importance of the direction. Without the good and the happiness, without the duty and the ideal we can not imagine the ethical schools of eudemonism (the teaching that happiness is the goal of all human activity) and the deontology (the science of debt), we can not characterize, qualify a theory as such as morality. In other words, these categories show that they are the logical thread and the conceptual "face" of ethics.

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Ethical categories are the most generalized concepts of moral theory because they express a lasting and comprehensive moral-practical and theoretical-ethical experience. Concepts such as conscience, honor, and dignity have conceived of the meaning of life, of fairness, and fortunately, not only the theoretical formulations and conceptual achievements of ethics, but also recommendations of leadership and practical significance for the lives of the people that have been concretized in one or in another historical situation, possessed the feelings, the will and the consciousness of the morals. For example, an ideal has inspired not one and two historians whose names are indistinguishable from human immortality, as well as an immense multitude of moral figures who embodied in their works their ideas of good and just, honorable and honest. Ethical categories therefore seem to summarize two types of experience: that of ethical theory and that of moral practice. They are created on the boundary of ethics and morality, synthesize the relationship and interaction of theory and practice. But this unity is not complete and coincident, but contradictory and shows one of the peculiarities of moral regulation: their mutual "entry" into one another. That is why it can be said that the ethical categories are meaningful. This means that they do not express a single-defined meaning, do not indicate adequate definition and fixed to unconditional authenticity. For example, good has a different scale, a way of dealing with evil, a different determinant part - the motive or the act.

Happiness can also be understood or interpreted in a different way: as the main purpose of human activity, as a sum of pleasures, such as a worldview of completeness of life, etc. Examples can be continued with the ideal, with justice, and so on. This ambiguity of ethical categories expresses not only their historical durability and the existence of everyday moral experience in its summary, but is also a semantic means of identifying moral culture, ethical thinking, and philosophical abstraction. Here is also proof of one of the peculiarities of ethical knowledge - it does not work and is not determined once and for all by conclusions and conclusions valid for all times, all people, all ages. There is no single ethical theory, whose categories as law and principles are imposed once and for all. The multiplicity of ethical categories shows the pluralism of ethical theories and the incompleteness of moral praticeka. This incompleteness is a characteristic of both the will and the consciousness, determined by the complex interaction of the never-existent individual life variants of admission, the peculiarities of the perpetrator, the synthesis of historical circumstances. Ethical categories are therefore an opportunity for a theoretical search and expression of the new, but always in the light of what has already been achieved.