Abstract
In modern society, which is conceptualized as a society of mass consumption and consumer culture, the discussion about the balance of the positively stimulating role and costs of the consumer attitudes as the basis of social behavior does not stop. The greatest danger of consumerism for a person lies, however, not in the socio-economic, but in the ethical-psychological aspect of a person’s life. This study seeks to clarify in which categories it is possible to achieve a productive understanding of the role of greed in the development of a person’s spiritual world. A comparative analysis of the reasoning of the classics of Christian and atheistic humanistic ethics makes it possible to see the specifics of the anthropological consideration of greed and draw conclusions about the relevance of educational and pedagogical support to people who have taken the path to combat this spiritual ailment.
Highlights
The modern post-Christian secular society of market economy and consumerism culture inevitably puts a person in the contradictory position of an ever unsatisfied consumer, on the one hand, and an active participant in many communities and groups in which you need to show yourself open, generous, good companion and partner
It is impossible not to notice this contradiction between the philosophical and religious wisdom of the centuries, which speaks of greed as a mortal sin and moral deformity, and the pragmatic interest of modern civilization, in which greed is the engine of progress and the entire competitive global economy
Metascientific models are philosophical-religious conceptualizations that have not been refuted by science, the authors of which undertook a special rational study of a specific problem, in our case, the problem of the nature and specifics of the person who is covetous, a money-grubber and a miser
Summary
The modern post-Christian secular society of market economy and consumerism culture inevitably puts a person in the contradictory position of an ever unsatisfied consumer, on the one hand, and an active participant in many communities and groups in which you need to show yourself open, generous, good companion and partner. In order to resort to the mental and spiritual resources of self-organization, you need to have a more or less clear idea of their present structure, that is, the anthropology of greed - at least until the “gene of greed” or its other psychophysiological carrier is detected. Such presuppositional, metascientific models are philosophical-religious conceptualizations that have not been refuted by science, the authors of which undertook a special rational study of a specific problem, in our case, the problem of the nature and specifics of the person who is covetous, a money-grubber and a miser. The tradition of researching this phenomenon as a political defect goes back to Plato, to his concept of “oligarchic man.” To our understanding of individual predisposition (and personal responsibility) for developing or curbing a passion for possession is closer, to the teachings of Christian teacher John Chrysostom and humanistic psychoanalyst Erich Fromm, that have received worldwide recognition and have become classics in this subject area
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