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Which includes natural qualities. The natural quality of a person

When the house appears Small child, the requirements for the quality of products, things and objects surrounding it are significantly increased. After all, his health and development largely depend on what the baby eats, what clothes he wears, what he plays with. And this is especially true for the water that children drink. Therefore, water for them should be special.

Why children's?

Water is involved in all vital processes in the child's body, and neither juice nor milk can replace it. But what kind of water does a child need? There are a lot of waters (drinking, mineral, table, carbonated), but if it is not certified as for children (“from the first days of life”), then it is exclusively for adults and such water is not suitable for a child, because it contains too many minerals and trace elements. In babies, the digestive and immune system are not yet fully formed, and improperly selected water can provoke various health problems.

Therefore, when choosing children's water, remember that for babies, primordial water is considered the best, which is obtained only from natural sources with a natural, unchanged composition, with a reduced content of minerals, which is bottled near the place of extraction. It is also important to pay special attention to the region in which the source of water is located.

Finding a well with suitable water is not easy, so in the production of baby water, ordinary water is often extracted, which is subsequently passed through a reverse osmosis system. However, in this case, not only the complete destruction of the natural structure of water occurs, but the water itself becomes similar to a simple solution of salts in a distillate. And, of course, artificially created (or processed) water has nothing to do with natural natural waters, especially useful for children and adults.

From Transcarpathia with love

Bebivita children's water is a unique children's water with a natural, unaltered mineral composition. It is mined in Transcarpathia. Bebivita water has a natural content of minerals and salts that is optimal for a child's body, therefore it does not need a reverse osmosis system, and when it is purified, the natural structure and natural composition are completely preserved for maximum benefit to the child.

Baby water Bebivita

Natural artesian water with natural composition.
The artesian deposit in the village of Kibliary is one of the few unique water sources in Ukraine, which has an ideally balanced mineral composition for the child's body.
On the way from the well to the bottle, water passes only through mechanical purification filters, and it is purified from bacteria by the most modern method using a bactericidal ultraviolet lamp with an additional sterile filter.
Water is bottled directly at the place of production.

We are all born in the bosom of our world and live in it all our lives. Accordingly, the universal immateriality of nature in all its concrete manifestations directly penetrates into the souls of people and is deposited in them.

By virtue of such natural predestination, the soul of each person has:

a) natural qualities as such,

b) a change in natural states,

c) the ability to feel.

Natural qualities as such

§541. Natural qualities precede all that rich content that the soul of each person acquires independently in the process of his whole life.

The first group consists of those natural qualities that are deposited in the soul under the influence of the cosmic and meteorological process of the planet and therefore have a universal character:

change of seasons,

Alternating parts of the day

Weather changes.

The second group consists of those natural qualities that are due to the division of the entire mass of humanity into special parts:

religious,

national,

Zodiacal.

The third group of natural qualities has a single character:

The innate inclinations of a person

Temperament,

Character.

§542. General qualities. Plants and animals are in direct unity with the cosmic and meteorological life of the planet. One might therefore say that they are closer to it, but this expression is meaningless, since plants and animals are themselves part of nature. People also have a direct connection with the cosmic and meteorological life of the planet, but to a lesser extent. The more people are educated and separated from nature by the benefits of civilization, the less they are dependent on the processes taking place in it.

Change of seasons. Plants are entirely dependent on the change of seasons. In the spring they come to life and bloom, in the summer they grow and form fruits, in the fall they bear fruit, and in winter they have a suspension of development. The behavior of animals also directly depends on the change of seasons, according to which they have mating periods, migration seasons, hibernation, etc.

In humans, the change of seasons manifests itself in the form of a change in the dispositions of the soul. The conditions of winter dispose us to self-deepening, to learning, to concentrating our forces on creativity and home life. Spring enhances the feeling of natural unity of the individual with the family, which, on the one hand, is expressed in an increase in attraction to opposite sex, and on the other hand, in a growing sense of loneliness. It is in the spring that both the mass flowering of love feelings and the largest number of suicides occur. Summer is a hectic time, when a person feels that he has escaped (or pushed) out of the usual rhythm of everyday work to freedom. It disposes to outdoor activities, to rapprochement with nature, to travel. In autumn, there is a growing predisposition to restore the rhythm of work and life, to consolidate the results achieved, to switch a person's attention to creativity, to creation.

And every autumn I bloom again.

Russian cold is good for my health.

Desires boil - I'm happy again, young,

I am full of life again...

The change of seasons does not cause in a person any manifestations beyond the control of his consciousness. And if, for example, many religious holidays are tied to one or another period of the year, then this was done not by natural instinct, but by quite conscious calculation.

The alternation of the time of day causes a change in the mood of the soul. In the morning, the soul is still in a state of immersion in itself, in the essential world of man. Therefore, in the morning we are dominated by a mood of concentration and seriousness in relation to the upcoming affairs. During the day, the soul indulges in work, during which it intensively perceives the diverse material of the reality around us. In the evening, the soul is in a state of dispersal. She is tuned in to abstract thoughts and entertainment. At night, the soul of a person passes from the tiring state of daytime bustle to a state of solitude in itself. In a dream, all the diversity of daytime impressions plunges into its depths and is sensually experienced by it.

Weather change. Plants and animals foresee a change in the weather for a long time, which is clearly reflected in their behavior. Changes in the weather also affect people's well-being. If the temperature per day changes by 15-20 degrees and, accordingly, changes Atmosphere pressure, it affects the condition of all people. Less abrupt weather changes are felt by weather-sensitive people. But unlike the change of seasons and the alternation of parts of the day, which are subject to a certain pattern, weather changes are less predictable. But, again, the influence of weather on the state of the soul is only procedural in nature and does not affect the very essence of human activity.

§543. special natural qualities. Anthropological differences of human races (Negroid, Caucasoid, Mongoloid) are associated with the geographical features of those territories of the planet where they were formed. But by themselves they do not affect the natural qualities of human souls. It doesn’t matter what race a person belongs to, what matters is the environment in which he grew up, what upbringing and education he received. The special natural qualities of our souls are determined by the following factors:

Religious

national,

Zodiacal.

§544. Religions. Being a basic element of the culture of peoples, religion leaves its mark on the spiritual warehouse of the people who profess it. The first difference here is between representatives of world religions: Buddhism, Judaism, Christianity, Islam. Further differences are already observed within the religions themselves. The Christian world is divided into Catholics, Protestants, Orthodox and other confessions. The Islamic world is against Sunnis and Shiites. In Buddhism - Mahayana, Lamaism, Tantrism.

All the differences contained in them are reflected in the qualities inherent in human souls, but with varying degrees of intensity, which depends on the conditions of upbringing, the level of education, the ideology of society in relation to the church. For some people, they may manifest more, for others less, but if we take the whole people as a whole, then these differences appear very clearly: Christian Europe, the Muslim Middle East and Central Asia, Buddhist China and Southeast Asia.

§545. Nations. The special qualities of the soul receive further specification through the national spirit, or the national character of the people to which the person belongs. In the formation of national qualities, the influence of the geographical features of the territory where the people lived affected: the sea, the steppe, the forest-steppe, the tundra, the mountains. We single out the character of the mountain peoples, the character of the steppe peoples, the character of the northern peoples. The territory of residence of great peoples includes, as a rule, a diverse relief: forests, and steppes, and mountains, and the sea, which is also reflected in their national character.

In addition to external factors, in the formation of the national spirit of peoples, their reflection in relation to each other plays a significant role. Each nation, striving to realize itself in its national identity, develops in itself those special qualities that are less developed in others. In other words, the traits of the national character developed according to the principle "what one likes, another is not good for." As a result, today, at the mention of such words as Englishman, Frenchman, Italian, German, Russian, Chinese, etc., a very definite image of a person arises in our mind, which differs from all others in a set of its national qualities.

§546. Zodiac signs. In addition to religious and national qualities, people also differ in the zodiacal features of their mental makeup. These differences are described according to two schemes: according to the European one, where the year is divided into 12 periods, and according to the eastern one, where the division is carried out according to the years of the 12-year cycle.

The differences in the psychological types of people born under different signs of the Zodiac are so obvious and, moreover, so thoroughly studied that it is impossible not to take them into account. Another question: how are they determined? Three factors can be pointed out here.

1. By the influence of periodically changing combinations of stars, on which astrologers themselves insist.

2. The difference in the seasons during which the period of intrauterine development of a person took place. Well, if spring crops differ from winter crops, then it must be assumed that the souls of people born in different periods of the year can also differ from each other in some way.

3. Between the universal qualities of people, which among individual peoples appear in the form of national traits of their character, and the individual qualities of each individual person, there must be a feature connecting them. So, like this natural feature may be just the zodiac differences in the mental types of people. In other words, the division of the entire mass of people into several zodiac types is necessary for the harmonization of the life of society itself. Thanks to them, the necessary richness of the special spiritual qualities of the individuals that make up the fabric of society is ensured.

These are the three factors that can be considered as the reasons for the existence of zodiacal differences. As for more detailed characteristics these differences, the relevant literature should be consulted on this issue.

§547. Religious, national and zodiac differences make up the special natural qualities of people. They are manifested through the appearance of people, their way of life, their predisposition to certain types of activities, professions, etc. However, highlighting these qualities, we need to remember that they all refer only to the stage of the natural definitions of the soul and do not affect the very essence human spirit. The consciousness of people is free in relation to the natural qualities of their souls and does not depend on them. And this means that segregation theorists of all stripes - racists, nationalists and religious fundamentalists - should understand that all arguments about the spiritual superiority of representatives of one race, nation or religion over others do not contain any truth. The main thing in a person is his mind, for which there are no restrictions associated with the natural qualities of the soul.

§548. Single natural qualities. Universal and special qualities receive their actual manifestation only through the souls of specific people. The soul of each person contains a certain measure of all the qualities discussed above. They are joined by his individual natural qualities, which are:

a) natural inclinations,

b) temperament

c) character.

§549. Natural inclinations should be understood as the totality of those qualities of a person that are given to him from birth, in contrast to all the knowledge and skills that he acquires in the course of his life. Talent and genius belong to natural inclinations. Both words express a certain predisposition that the soul of a person receives from nature, but genius is wider than talent.

Genius generates something new in the sphere of the universal, while talent generates something new only in the sphere of the special. In other words, genius generates a new principle, while talent operates within an already discovered principle. For example, Wilhelm Hegel himself possessed a genius, since he first developed in his encyclopedia the principle of logical systematization of the entire arsenal of definitions of our mind. All subsequent commentators on his teachings are at best mere talents.

But the inclinations of nature in themselves, without the will of man to put them into practice, are worth little. In order for talent and genius to be developed and embodied in real deeds corresponding to their measure, a person must work hard. In the words of the born inventor Thomas Edison: "I'm 1% genius and 99% sweat." In religion, this thought is expressed differently: "To whom much is given, much will be required."

In addition to great work, talent and genius also imply the need for a person to master all the achievements that mankind has already accumulated in the relevant field of activity. Without this, the natural inclinations of a person are doomed either to perish or to degenerate into empty originality.

§550. If talent and genius are manifested through one or another type of human activity, then temperament, on the contrary, has no direct connection with various types people's activities. It is impossible, for example, to say that all musicians are sanguine, and all librarians are phlegmatic.

It is difficult to determine what exactly is meant by temperament. It does not refer to the content of actions, nor to the abilities of a person, nor to the passion of his attitude to the matter. The main difference between the generally accepted types of temperament - sanguine, phlegmatic, choleric and melancholic, is, apparently, in how the subjective world of a person is integrated into objective processes.

One person easily tunes in to work and immediately begins to perform it. Another, on the contrary, needs some time to internally prepare for it, to focus on its implementation. Some football players warm up before the game. Others, on the contrary, sit on the grass in a relaxed state. One person needs a measured way of life, where everything goes “according to the schedule”, according to which he methodically moves from one thing to another and at the same time does not forget about anything and has time for everything. The other person is more impulsive. It is easier to change from one job to another, but for this very reason it is less predictable and reliable.

It can be assumed that sanguine and choleric people are more easily involved in work, while melancholic and phlegmatic people are more dependent on their subjectivity, they need more time to tune in to it. On the other hand, sanguine and choleric people are more mobile and more easily move from one thing to another, while phlegmatic and melancholic people, on the contrary, go deeper into the essence of the work and get out of it more difficult.

Temperament is an unstable quality that changes depending on both the age of a person and the change in the external circumstances of his life. The more civilized our life becomes, the less those manners of human behavior that are dictated by their natural (animal) nature are manifested. Contrast various types temperament in antiquity and in the Middle Ages appeared in the behavior of people more sharply and directly than at the present time. In today's urbanized and technological society, this distinction is losing its former meaning. The parameters of human behavior are already set mainly by society - education and the norms in force in it.

§551. Unlike temperament, a person's character is what distinguishes him from all other people. Only through character does a person acquire his stable certainty, his individuality. Character is the procedural side of a person’s activity, during which, without letting himself be led astray, he pursues his goals and interests, maintaining agreement with himself in all actions. A person with character impresses other people, because they know who they are dealing with in his face. Every man should be required to show character.

The state of nature as a state of war is characterized by another feature: there are no concepts of just and unjust - "where there is no common power, there is no law, and where there is no law, there is no injustice." Justice is not a natural quality of a person, it is a virtue that is affirmed by people themselves in the process of their self-organization. Laws and conventions are the real basis ("reason," as Hobbes says in places) for the distinction between justice and injustice. In the state of nature, there is generally "nothing obligatory, and everyone can do what he personally considers good." In this state, people act according to the principle of like or dislike, like or dislike; and their personal inclinations turn out to be the real measure of good and evil.

Natural law. In the state of nature, the so-called natural law (right of nature, jus naturale) operates. Hobbes insists on separating the concepts of "right", which means only the freedom of choice, and "law", which means the need to act in a certain established way. The law thus points to an obligation; freedom is on the other side of obligation. Obviously, this is not a liberal understanding of freedom, rights and obligations. Natural law, according to Hobbes, is expressed in "the freedom of every person to use own forces at its own discretion for the preservation of its own nature, i.e. own life ". According to natural law, everyone acts in accordance with his desires and everyone decides for himself what is right and what is wrong. "Nature has given everyone the right to everything."

1 Leviathan // Decree. op. S. 97.

2 Ibid[XLVI].S. 511.

3 Ibid. S. 98.

4 Hobbes T. About the citizen // Hobbes T. Op. T. 1. S. 290.

Although war is a consequence of the natural aspirations of a person concerned only with his own good, and in the state of nature there are prerequisites that can keep a person from constant war and incline towards peace. These premises are embodied in the same natural passions of man; but these are special passions - "the fear of death, the desire for things necessary for a good life and the hope of acquiring them with one's diligence." These are the passions of the same egoistic natural individual, but among them one carries an anti-egoistic beginning - this is the hope of ensuring one's own well-being through one's own work. Diligence is at least unselfish, if by egoism we mean the attitude to satisfy one's own needs and interests at the expense of the needs and interests of others. The development of labor leads to the need for cooperation. Work in itself thus contains the potential for solidarity.

But how is this potential revealed to a person? A person initially carries this knowledge in himself, and it is revealed to him thanks to the mind given by God. God has imprinted his supreme covenant in the hearts of people. Endowed with reason, a person opens in his heart the path leading to the prevention of war. This is the way of natural laws.

natural laws. Reason initially contains a certain prescription, or general rule: "Every man must strive for peace, if he has any hope of achieving it." There may be no such hope, and then nature again begins to speak: protect yourself as best you can. This is the establishment of natural law. The said general rule is the first natural law. If the law says what you can do, then the law says what you should do.

From the first natural law follows the second: "In the case of the consent of others, a person must agree to renounce the right to all things to the extent necessary in the interests of peace and self-defense, and be content with such a degree of freedom in relation to other people that he I would allow other people in relation to myself. As you can see, the second law turns out to be a restriction of individual rights: Hobbes says directly that it deprives a person of freedom (although it would be more accurate to say: self-will), making the possibility of exercising the right by one person dependent on

Natural qualities as such

§541. natural qualities precede all that rich content that the soul of each person acquires independently in the process of his whole life.

The first group consists of those natural qualities that are deposited in the soul under the influence of the cosmic and meteorological process of the planet and therefore have general character:

change of seasons,
alternation of parts of the day,
weather changes.

The second group consists of those natural qualities that are due to the division of the entire mass of mankind into special parts:

religious,
national,
zodiac.

The third group of natural qualities has unit character:

human innate,
temperament,
character.

§542. GENERAL QUALITIES. Plants and animals are in direct unity with the cosmic and meteorological life of the planet. One might therefore say that they are closer to it, but this expression is meaningless, since plants and animals are themselves part of nature. People also have a direct connection with the cosmic and meteorological life of the planet, but to a lesser extent. The more people are educated and separated from nature by the benefits of civilization, the less they are dependent on the processes taking place in it.

Change of seasons. Plants are entirely dependent on the change of seasons. In the spring they come to life and bloom, in the summer they grow and form fruits, in the fall they bear fruit, and in winter they have a suspension of development. The behavior of animals also directly depends on the change of seasons, according to which they have mating periods, migration seasons, hibernation, etc.

In humans, the change of seasons manifests itself in the form of a change predispositions souls. Terms winters dispose us to self-deepening, to learning, to focusing our forces on creativity and home life. Spring enhances the feeling of the natural unity of the individual with the family, which, on the one hand, is expressed in an increase in attraction to the opposite sex, and on the other, in a growing sense of loneliness. It is in the spring that both the mass flowering of love feelings and the largest number of suicides occur. Summer- a fussy time when a person feels that he has escaped (or pushed) out of the usual rhythm of everyday work to freedom. It is conducive to active recreation, to rapprochement with nature, to travel. autumn there is a growing predisposition to restore the rhythm of work and life, to consolidate the results achieved, to switch a person's attention to creativity, to creation.

And every autumn I bloom again.
Russian cold is good for my health.
Desires boil - I'm happy again, young,
I am full of life again... 26

Alternating time of day causes change mood souls. In the morning the soul is still in a state of immersion in itself, in the essential world of man. Therefore, in the morning we are dominated by a mood of concentration and seriousness in relation to the upcoming affairs. Afternoon the soul indulges in work, during which it intensively perceives the diverse material of the reality surrounding us. In the evening the soul is in a state of dispersal. She is tuned in to abstract thoughts and entertainment. At night the human soul passes from the tiring state of daily bustle to the state of solitude in itself. In a dream, all the diversity of daytime impressions plunges into its depths and is sensually experienced by it.

weather change. Plants and animals foresee a change in the weather for a long time, which is clearly reflected in their behavior. Changes in the weather also affect well-being of people. If the temperature changes by 15-20 degrees per day and, accordingly, atmospheric pressure changes, then this affects the condition of all people. Less sudden weather changes are felt weather sensitive people. But unlike the change of seasons and the alternation of parts of the day, which are subject to a certain pattern, weather changes are less predictable. But, again, the influence of weather on the state of the soul is only procedural in nature and does not affect the very essence of human activity.

§543. SPECIAL NATURAL QUALITIES. Anthropological differences of human races (Negroid, Caucasoid, Mongoloid) are associated with the geographical features of those territories of the planet where they were formed. But by themselves they do not affect the natural qualities of human souls. It doesn’t matter what race a person belongs to, what matters is the environment in which he grew up, what upbringing and education he received. The special natural qualities of our souls are determined by the following factors:

religious,
national,
zodiac.

§544. Religions. Being a basic element of the culture of peoples, religion leaves its mark on the spiritual warehouse of the people who profess it. The first difference here is between representatives of world religions: Buddhism, Judaism, Christianity, Islam. Further differences are already observed within the religions themselves. The Christian world is divided into Catholics, Protestants, Orthodox and other confessions. The Islamic world is against Sunnis and Shiites. In Buddhism - Mahayana, Lamaism, Tantrism.

§545. nations. The special qualities of the soul are further specified through national spirit , or national character the people to which the person belongs. In the formation of national qualities, the influence of the geographical features of the territory where the people lived affected: the sea, the steppe, the forest-steppe, the tundra, the mountains. We highlight character mountain peoples, character steppe peoples, character northern peoples. Territory of residence great Peoples includes, as a rule, a diverse relief: forests, and steppes, and mountains, and the sea, which is also reflected in their national character.

In addition to external factors, in the formation of the national spirit of peoples, their reflection in relation to each other plays a significant role. Each nation, striving to realize itself in its national identity, develops in itself those special qualities that are less developed in others. In other words, the traits of the national character developed according to the principle "what one likes, another is not good for." As a result, today at the mention of such words as a Englishman, Frenchman, Italian, German, Russian, Chinese etc., in our mind there is a quite definite image of a person, which differs from all others in a set of its national qualities.

§546. Zodiac signs. In addition to religious and national qualities, people also differ in the zodiacal features of their mental makeup. These differences are described according to two schemes: according to the European one, where the year is divided into 12 periods, and according to the eastern one, where the division is carried out according to the years of the 12-year cycle.

The influence of periodically changing combinations of stars, which astrologers themselves insist on.
The difference between the seasons during which the period of intrauterine development of a person took place. Well, if spring crops differ from winter crops, then it must be assumed that the souls of people born in different periods of the year can also differ from each other in some way.
Between universal qualities of people, which in some peoples appear in the form of national traits of their character, and single qualities of each individual person should be a link between them peculiarity. So, such a natural feature can be precisely the zodiacal differences in the mental types of people. In other words, the division of the entire mass of people into several zodiac types is necessary for the harmonization of the life of society itself. Thanks to them, the necessary richness of the special spiritual qualities of the individuals that make up the fabric of society is ensured.

These are the three factors that can be considered as the reasons for the existence of zodiacal differences. As for a more detailed description of these differences, one should refer to the relevant literature on this issue.

§547. religious, national and zodiacal differences constitute the special natural qualities of people. They are manifested through the appearance of people, their way of life, their predisposition to certain types of activities, professions, etc. However, highlighting these qualities, we need to remember that they all refer only to steps natural definitions souls and do not affect the very essence of the human spirit. The consciousness of people is free in relation to the natural qualities of their souls and does not depend on them. And this means that segregation theorists of all stripes - racists, nationalists and religious fundamentalists- it should be clear to oneself that all arguments about the spiritual superiority of representatives of one race, nation or religion over others do not contain any truth. The main thing in a person is his mind, for which there are no restrictions associated with the natural qualities of the soul.

§548. SINGLE NATURAL QUALITIES. Universal and special qualities receive their actual manifestation only through the souls of specific people. The soul of each person contains a certain measure of all the qualities discussed above. They are joined by his individual natural qualities, which are:

natural gifts,
temperament,
character.

§549. Under natural makings one should understand the totality of those qualities of a person that are given to him from birth, in contrast to all the knowledge and skills that he acquires in the course of his life. To the natural inclinations belong talent and genius. Both words express a certain predisposition that the soul of a person receives from nature, but genius wider talent.

Genius creates something new in the field universal, whereas talent generates something new only in the sphere special. In other words, genius generates a new principle, while talent operates within an already discovered principle. For example, Wilhelm Hegel himself possessed a genius, since he first developed in his encyclopedia the principle of logical systematization of the entire arsenal of definitions of our mind. All subsequent commentators on his teachings are at best mere talents.

§550. If talent and genius are manifested through one or another type of human activity, then temperament , on the contrary, has no direct connection with various types of human activities. It is impossible, for example, to say that all musicians are sanguine, and all librarians are phlegmatic.

It is difficult to determine what exactly is meant by temperament. It does not refer to the content of actions, nor to the abilities of a person, nor to the passion of his attitude to the matter. The main difference between the generally accepted types of temperament is sanguine, phlegmatic, choleric and melancholic, apparently lies in how subjective world human is integrated into objective processes .

Temperament is an unstable quality that changes depending on both the age of a person and the change in the external circumstances of his life. The more civilized our life becomes, the less those manners of human behavior that are dictated by their natural (animal) nature are manifested. The contrast of different types of temperament in antiquity and in the Middle Ages appeared in the behavior of people more sharply and directly than at the present time. In today's urbanized and technological society, this distinction is losing its former meaning. The parameters of human behavior are already set mainly by society - education and the norms in force in it.

§551. Unlike temperament. character a person is what distinguishes him from all other people. Only through character does a person acquire his stable certainty, his individuality. Character- this is the procedural side of a person's activity, during which he, not allowing himself to be led astray from the chosen path, pursues his goals and interests, maintaining agreement with himself in all actions. A person with character impresses other people, because they know who they are dealing with in his face. Every man should be required to show character.

However, in order for the character of a person to be in demand, a rich content of his goals is also required. Great goals breed great characters. And vice versa, if a person clings to petty and meaningless goals, then instead of character, he shows stubbornness, which has only the form of character, but not its content. In stubbornness - this parody of character - the individuality of a person becomes repulsive, preventing the establishment of his relationships with other people.

If a makings and temperament human beings are of natural origin, character, as they say, it will come with time. Nevertheless, it cannot be denied that character also has a certain natural basis, that some people are already from birth predisposed to possessing a stronger character than others. Therefore, we consider character here, in the doctrine of the natural qualities of the soul.

§552. To more unique qualities shower people relate idiosyncrasies : fear of heights, a tendency to steal, the ability to move your ears, the ability to easily sit on a twine, multiply large numbers in your mind, feel sympathy for some words and names and dislike for others, etc. These properties are of a single, random nature and therefore cannot have a universal value.

These are the natural qualities of the soul:

universal - dependence on the seasons, time of day, weather;
special - religious, national, zodiac;
single - talent and genius, temperament, character.

natural states

The natural states of the human soul are due to:

age;
sexual relationship;
sleep and wakefulness.

In the section on living matter, we have spoken of these states as posited by the biochemical process carried out by individual living organisms. Here we have to consider them from the point of view of their spiritual content, which they have in man.

§553. AGE. The age series begins with the direct separation of the individual from the genus, i.e. from the moment of the birth of a person, and ends with the spiritual merging of a person with society and the denial of his natural singularity - death. But what in biology is represented by the opposite individual genus, in the human world exists as the opposite man - society. At the heart of the genus is the genetic unity of people, at the heart of society is their spiritual unity. The fusion of the natural and spiritual foundations of society is manifested in the soul of each individual person in such a way that the sequence of physical changes in his body is synchronized with the sequence of development of his spiritual appearance. Hence the developing series of age states of a person: childhood - adolescence - youth - maturity - old age.

§554. Childhood- this is the period of direct unity of the individual with his family. A newborn baby is not yet a person in the proper sense of the word, it is a natural material for the further formation of a person from it. The task of the child during this period is to separate from the kind that gave birth to him and to realize himself in his own existence.

On the way to this, the child first of all masters his senses. He learns to recognize his feelings and trust them. (Try to remember, dear reader, your very first sensations of color, smell, taste and the surprise with which you found them in yourself.) Having merged with his feelings, the child begins to perceive the world as something external to itself. Gaining a sense of appearance real world, he learns to perceive himself as a real object.

The objective relation to oneself gives rise in the child to the need to use his powers. Through mastery of walking, he gains access to movement in space, which gives him a sense of independence. Mastering his hands, he begins to show his independence in action. Through communication with other people, he acquires his Self, thanks to which he is freed from undivided immersion in the procedure of feeling himself. As self-consciousness develops, the child proceeds to the formation of his individuality.

§555. adolescence- this is the period of development of a person's individuality, his natural originality. At this age, intelligence is formed in children, they become inquisitive. It is no longer enough for them to perceive only those objects that are encountered directly in experience. The developing thinking of a teenager requires abstract images, which causes the appearance at this age of an attraction to reading books and listening to stories about distant worlds, about overseas countries, about unusual phenomena, about terrible and heroic stories, so that the images presented not only passively enter the consciousness of a teenager, but captured their entire being, thereby helping them to feel their individuality.

In adolescence, children are driven by the thought that they are not yet what they should be in this life. That is why teenagers want to learn. But what exactly they should learn, they do not know. At this age, children are not yet able to exercise their will intelligently, so in all their activities they need the guidance of adults. And as long as their emerging mind during this period is still concentrated mainly in the sphere of figurative representations, then in order to keep the desire of adolescents to develop in the right direction, they need examples to follow: images of prophets, folk heroes, historical figures, modern idols. With the onset of puberty, young people awaken a powerful sense of kind. Boys and girls become boys and girls.

§556. Youth- this is the age when the spirit of a person enters into a relationship of opposition to society. On the one hand, the consciousness of young men is striving to comprehend this world and to find their place in it. On the other hand, they still see this world not as it is, but as they want to see it, based on their grown and sensory-based ideas and ideals. Young men are therefore prone to making excessive demands both in relation to society as a whole and in relation to those areas of it that arouse the greatest interest in them. The positive side of the presence of such ideals is the realization by young men of the need for special education.

Based on his ideals, it may seem to a young man that the whole world is in evil and that it must be rebuilt without fail. However, as he attempts to transform the world, he, plunging into real affairs, gradually moving further and further away from their ideals. He begins to realize that everything is just the opposite, that it is he who exists with his ideals only because this world exists. That he can find the sphere of application of his strengths and inclinations only in this, albeit far from perfect, but still the only world given to us. Having reached this point of view, young men and women become adults.

But even after that, a person continues to carry in his soul the dreams and ideals of his youth for a long time. And somewhere only in the fourth decade of life, he begins to gradually forget about them. At this age, a person, as a finite being, who is given a certain period of life on this earth, becomes like the two-faced god Janus, who in the mythology of the ancient Romans was the god of entrances, doors, and transitions. He had two faces, one of which surveyed the already passed stage of life, the other contemplated the future. So a person at the age of 30-40 years, on the one hand, still continues to carry his youthful ideals and dreams, and on the other hand, he begins to see the outlines of his future life more and more clearly emerging. What he managed to achieve by this age allows him to some degree to judge what else he can expect from his later life. "We've already played the first half...". Of course, there will also be a second half, and something else can be corrected, but the level of play that you were capable of has already been determined. It is only at this age that the last illusions of youth disappear and the spirit of a person finally comes to terms with what he really was capable of in this life. This reconciliation with reality is given to everyone in different ways. Someone does not blame anyone for the prose of life that has won his ideals, someone begins to blame his neighbor for this, someone far away.

§557. AT adulthood reality takes the place of ideals a business, practical activities of people. This is the age husband when a person already lives primarily in the interests of the cause he serves. Through his activity (work), a person integrates himself into society, where, on the one hand, he realizes himself in his particularity, all his creative potential, and on the other hand, it carries out the development of its country. Only through practical activities a person acquires his significance for society and the justification of his life.

But since the successes of social development become noticeable only with a very significant amount of what has been done, then, accordingly, a person is only at the end of everything. life path, looking back, will be able to see his contribution to the common cause. Awareness of this contribution frees a person from sadness about his failed youthful ideals. That true thing that was contained in them received its transformation, well, and that absurd thing that was adjacent to them irretrievably left, as it should have gone, into the river of oblivion, into Oblivion.

In every private life, in every profession, there is something regular, stable, repetitive. And the longer a person lives and works, the more their main features emerge for him from all the richness of their content. Thanks to them, he completely masters his profession and his whole settled life. He internally merges with them, as a result of which his interest in business and in everyday life in general gradually fades away. Having reached the peak of his spiritual development, as well as due to the physical deterioration of the body, a person passes into his last age - old age.

§558. Old age. The life lived in filmed form is an accomplished act of merging the individual with society. Old man he mastered everything in this life: there was childhood, there was study, there was prowess and love, there was marriage and children, there was work and creativity, there were ups and downs, there was health, and weakness came ... Having gone through all these definitions of his life, the old man eventually grows with them. The original opposition to the given content of life has now been removed by him, and his interest in what he lived is gradually fading. Of all that he can still meet, he already knows the essential. The old man's mind is turned only to this essential content and to those past times when he mastered it, mastered it.

The end is the crown. This accomplished unity with the outside world returns the human soul to its original state, to infancy that does not yet know the opposite. Falling into childhood and survival out of mind testify that the spirit of the old man seeks to begin new life. But since his body has already exhausted all its resources, death occurs.

Thus, a consecutive series of ages forms a single cycle of human life:

Childhood is the period of separation of the child from the family.
Adolescence is the formation of individuality.
Youth is the entry into a state of opposition to society.
Maturity is the unity of opposites, achieved through human activity for the benefit of oneself and society.
Old age is the merging of the individual with society.

A series of age-related states ends with a total denial of further changes - death person.

§559. SEXUAL RELATIONSHIP. The second type of natural states of the human soul is due to sexual relations.

gender. The first phase of the development of sexual relations is the entry of the individual into the state of sexual self-identification, the feeling of his sexual identity. It would seem to go without saying that I am always a man, and this or that person is a woman. But what goes without saying becomes so habitual that it is often forgotten by itself. Only during the period of hypersexuality, which falls on young years, does a sense of gender relentlessly accompanies a person. In subsequent years, a person has to periodically recall this. Only by feeling the lack of our opposite in ourselves, we become able to realize ourselves in our sexual difference.
Opposite state. The second state caused by sexual relations is the appearance in the soul of a person of attraction to a person of the opposite sex. In this state, the abstract opposite of the sexes takes on a concrete shape. Moreover, the object of sexual desire is determined not so much by our consciousness as by our souls. Sensual interest in a certain person arises not on the basis of the arguments of the mind, but on the basis of the sympathies of the soul that are not subject to consciousness. It is rightly said that love is blind, since it is the work of our souls, and not of consciousness.
I'm not to face and not for years ...
It's time, it's time for me to be smarter!
But I know by all the signs
The sickness of love in my soul...
When I hear from the living room
Your light step or dress noise,
Or the voice of a virgin, innocent,
I suddenly losing all my mind...
You smile - my joy;
You turn away - I longing;
For a day of torment - reward
Your pale hand to me... 27
Unity of opposites. During copulation, the souls of lovers go into a state of feeling their unity with the family, which persists after that for some more time, after which they again enter a state of sexual self-identification.

At first glance, it may seem that the genus is so far from us, from a couple of its representatives, who at these moments always think only of themselves. However, the countless number of sexual acts we perform during our lives, nevertheless, carries in itself some real result - the birth of (two, three or more) children. Thus, the sensual egoism of individuals also contains the general interest in the continuation of the human race.

§560. SLEEP AND WAKE STATES. The third kind of natural states of the soul is the alternation sleep and wakefulness. To the state wakefulness applies to any marked with a sign self-awareness human activity During the period of wakefulness, the human soul actively perceives in itself all the richness of the colors of the surrounding world that it feels. When immersed in dream the activity of man's self-consciousness ceases. Instead, the sensual life of the soul is activated.

Able sleep there is a consolidation of the diverse sensations outside world. The awakening of the soul is an act judgments of a person about himself: "I opened my eyes; I woke up." In this judgment, we are from an unconscious state of concentration in inner life of our soul we pass into a state of active conscious life.

Since daylight helps to reveal the contents of the external world, and the night, on the contrary, darkens it, it is quite natural for people to be awake during the day and sleep at night. The period of wakefulness, during which the soul is in a tense state in relation to the external world, has a certain measure in itself. The activity of the waking spirit causes fatigue and leads a person to the transition to a state of sleep. Sleep, in turn, also has a certain limit in itself and passes into its opposite - into the state of wakefulness of the spirit.

These are the natural states of the soul: age, genital, as well as the states sleep and wakefulness. In a negative way wakefulness defined through dream, and vice versa. On the positive side, the difference between wakefulness and sleep is the activation sentient human activities.

Feel

§561. At the time of the transition of a person from the state of sleep to the state of wakefulness, his ability to feeling outside world. Waking up, we first open our eyes and activate the activity of our senses: hearing, smell, touch, taste, vision. Stretching, we thereby probe our body and make sure that everything is still in place. Thus, we certify our wakefulness, our transition to the state of wakefulness.

In the waking state, our sense organs actively perceive the objects of the surrounding world. In the course of this, diverse sensations flow into our souls in a continuous stream.

§562. Feeling It is a positive attitude of a person to the world around him. For example, a simple touch represents a relationship between me and something external to me - the object that I touched. Perceived by the senses, the impulses of sensation are removed by the soul and become its own. perfect filling. If, touching any object, I felt it, then this sensation took on an ideal form in me and became the property of my spirit. If now I stop the act of touch itself, then this sensation will nevertheless remain in me, for it has been removed and preserved by my soul.

The same thing happens when we do not pay any attention to any of our external sensations, although we constantly experience them. Our soul also transforms them into an ideal form and makes them our property. For example, against the background of all the things that you, dear reader, have been doing throughout the day, life was constantly seething around you. While you were putting yourself in order in the morning, some messages were being broadcast on the radio or TV, doors were slamming somewhere in the neighborhood, dogs were barking... sun. Some cars rushed past you, people's faces flickered, the facades of buildings and interiors of premises changed, music played somewhere, some conversations could be heard, a variety of smells, etc. were felt. And although you did not pay any attention to all this, since your consciousness was occupied with other problems, nevertheless, your soul took into itself all these sensations, idealized them and kept them in its innermost depths.

§563. SOUL IS A BOTTOM MINE OF SENSATIONS. Eyes, ears, nose, tongue and skin receptors are open and function in us throughout the day and throughout our lives. Through them, in an endless stream, a mass of external sensations flows into our souls, which become their own content. If for our consciousness there are only those sensations to which we pay our attention (the attention of our Self), then for our soul all sensations in general are important, which where-or, when-or and how- or perceived by our senses. All of them are absorbed by it and become its own content.

The human soul is a bottomless mine into which all unconsciously perceived sensations are carried away. A person can never know how many sensations he really has in the depths of himself, even if they are forgotten by him or even completely unfamiliar to him, which entered him, bypassing his consciousness. How much a person has seen, heard, smelled, tasted, touched, he never knows. But all this enters the depths of his soul and is stored in it. Neuroscientists claim that only 5% of the brain volume is involved in the process of thinking. Based on these figures, we can assume that the remaining 95% are involved in the perception and processing of the abyss of sensations that accumulates in each of us over all the years we have lived. And these 95%, as we will learn later, also represent a necessary component of the activity of our thinking.

§564. THE SOUL IS UNIQUE. Feelings are momentary and concrete. They always belong to one person or another, unlike, for example, words that have the same meaning for all people. Due to such transience and targeted specificity of the sensations we perceive, each of us contains its unique abyss of sensations accumulated by us throughout our lives. Because the my abyss my sensations constitute the content my soul, insofar as its (the abyss of sensations) individual originality predetermines the uniqueness and uniqueness of my souls generally.

§565. In addition to the fact that the soul of each person contains its own unique abyss of sensations, it also, by virtue of its natural qualities, manifests its own attitude towards them, determining their meaning for itself. Therefore, the same content of sensations can be perceived different people differently. When one of the two interlocutors standing on the street says: “I think it’s cold,” and the other: “I don’t think so,” then they feel the same air temperature. But the fact that this temperature was reflected in their souls in different ways allowed each of them to say: to my mind. As I feel the world in my own way, insofar as in the totality of sensations perceived by me throughout my life I have a content different from all others his souls.

§566. Feelings connect the soul with the body. Feelings enter our souls from two directions. From the outside, sensory impulses come into us, coming from external objects perceived by us. These are the sensations of color, sound, smell, taste and touch. Another stream of sensations comes into our souls from within, from the side of our consciousness. These are internal sensations - affects. (From lat. affectus - mental agitation.) These include: grief, anger, shame, annoyance, fear, and others that arise in us as a result of the activity of our consciousness.

Both external and internal sensations of the soul are directly connected with the body and pass into it. External sensations enter the soul through the external sense organs, and the internal sensations of the soul (excitement, worries, remorse) become external, appearing through the body, incarnating in him.

§567. EXTERNAL FEELINGS. The ability to sense the objects around us determines the presence in our body of the corresponding sense organs . In them, the human spirit has its external agents aimed at perceiving the content of the world around us. Eyes, ears, nose, tongue, fingers and the surface of the skin in general perceive objects of the external world and remove their sensations, which become the property of both the soul and the human consciousness.

The external sense organs are specialized as follows:

vision and hearing are feelings universality the world of objects around us,
sense of smell and taste– feelings peculiarities items,
touch- feeling them singularity.

Eyes and ears perceive simultaneously all those around us in this moment items. Vision perceives illuminated objects. It does not deal with light per se, but with a spectrum of colors. Connecting with dark bodies, light clouded and generates color . Light is a means of seeing, while color is what we actually see. In other words, we do not see light as such, light itself is invisible, but the colors that arise when light is combined with real objects.

Although in ordinary life vision seems to us the most important sense, but in reality everything is just the opposite. Sight is the most imperfect sense. Through vision, we perceive objects not as volumetric three-dimensional bodies, but as planar images with two dimensions inherent in the plane: width and height. We learn to comprehend the depth of objects only with the help of the sense of touch. Feeling the volumetric shape of objects with our hands, we further notice that their depth corresponds to shadow falling from them. Taking into account the contemplation of shadows, in the future it begins to seem to us that we also see the depth of objects.

This imperfection of visual perception is also connected with the fact that we comprehend the distance of objects from us not due to the sense of sight as such, but only due to the conclusions of our mind. Knowing from experience that the farther objects are from us, the smaller they seem to us, we judge by their size the degree of their remoteness from us. We can observe a similar picture of the perception of the depth of space in children. early age(up to 1 year), whose eyes both distant and near objects appear to be on the same line. For this reason, the child stretches out his hands to all objects, wanting to make sure that they are nearby or removed. If at the same time the child sits in your arms, then your hair, nose, ears suffer first of all. For the same reason, all vehicles are equipped with rear brake lights that synchronously light up when braking starts, warning drivers of vehicles following behind that the distance is starting to shorten.

To these shortcomings of vision, we must add the one that it gives us an idea only about appearance objects and says nothing about their internal content. The sensation of the interior of bodies gives us hearing. The internal vibration of a shaken body in itself, the rhythmic trembling of its particles give rise to its sound. Thanks to the sound inner space the object becomes external, accessible to our perception. Remember, dear reader, how, holding an unfamiliar object in our hands, we first examine it, and then, wanting to find out what it is like from the inside, we knock on it, determining the material of which it consists by the frequency of sound vibrations.

Nose and mouth designed for closer contact with the object under study. Smell perceives the smells of objects formed due to the evaporation and volatilization of their substance. For the feeling taste direct contact of the subject with the object is necessary. In contact with an object, our tongue detects various chemical compounds in its composition, which gives us the sensations of sweet and bitter, salty and neutral, alkaline and sour.

Tactile finger receptors hands and our skin as a whole give us the perception singularity items. Because the basis touch lies the direct contact of the subject with the mass and form of the object, insofar as this feeling is the most concrete and most important of all feelings. Strictly speaking, only the sense of touch allows us to perceive single objects in their individuality. It gives us information about properties such as heaviness, the form, elasticity, character surface, temperature.

The sense of touch is the most important for living organisms. It is primary in its origin. All other senses have come out of him and taken the form of his various modifications. Therefore, loss of sight and even hearing can be compensated by touch, but not vice versa. Although one can hardly imagine such a situation.

Thus, thanks to the external sense organs, the diverse sensations of the objects of the world around us become the inner property of our soul.

§568. INTERNAL FEELINGS. If external sensations enter the arsenals of the soul through the bodily sense organs (eyes, nose, ears, tongue, skin), then inner feelings (affects), on the contrary, appear in it due to the activity of our consciousness. Our thoughts are different in their emotional content: bitter, joyful, sad, scary, sublime, tender, angry, etc. Accordingly, they cause various sensations in our souls: excitement, feelings, remorse, resentment, etc.

In order for such internal ideal sensations of the soul (affects) to be felt by man himself, they must be posited in him as something different from their ideal form and at the same time as something identical to it in its content. This happens in such a way that the inner sensations of the soul are embodied in the human body.

Our body is ubiquitous with the soul, whereby embodiment her inner sensations becomes as possible, as necessary, a phenomenon. All ideal experiences and excitements of our soul pass in the flesh our body, or, in other words, they in- area(th)-are in him.

And who in the grip of sensations ,
When boils and bleeds ,
Did not know our temptations:
Suicide and love! 28

In this quatrain by F.I. Tyutchev, the first two lines are indicative for us, which speak of the manifestation in the body of the “power of sensations”, under the influence of which “blood boils and freezes” in it. The brightest example incarnations ideal experiences of the soul are stigmata- bloody wounds appearing in fanatically believing people in those places of their body where they were inflicted during the execution of Jesus Christ. The principle of the famous lie detectors is based on the same effect.

§569. Depending on its ideal content, the inner sensations of the soul are embodied in various systems and organs of the human body. Some - through the skin, others - through the organs of the circulatory system, others - through digestive organs, the fourth - through the organs of the reproductive system, etc. It is difficult to establish any regularity here. The same principle works: "All diseases are from the nerves!", but it manifests itself differently for everyone.

Woe is the powerless self-closure of the soul in itself. It finds its embodiment mainly in diseases of the lower abdomen (genital organs). Consequently, the sensation experienced by a person is embodied precisely in that system, which represents the negative moment of the organism's return to itself - through the denial of its reproductive function.

Joy - this is a one-act recognition of the conformity of any event or any thing to my subjective idea. Joy restores a person's positive attitude towards the world, stimulating the efficiency of all his systems. Satisfaction b there is a longer, calmer feeling of conformity of something external to our internal representations without a moment of intensity.

Feeling anger mobilizes the body against hostile forces. It is embodied in the chest area, in the heart - in the center of excitability and aspiration outside. When the soul is angry, the heartbeat quickens, the blood rushes to the face, the muscles tense up. When anger is forced to remain inside a person, without pouring it out, then he has a feeling close to grief. annoyance and the digestive system comes into play. Annoyance is embodied in the form of an outflow of gastric and pancreatic juices, as well as bile. Through this action, the irritability of the organism spills out onto the contents of the stomach that are inside it, but initially alien to itself.

Feeling related to anger shame is also embodied through the circulatory system. Shame - this is the germ of anger at oneself, this is a protest against one's inappropriate behavior. When shame is felt, the blood rushes to the face, the person's cheeks and ears turn red.

Pride on the contrary, there is a satisfactory sense of the conformity of a person's actions with what he wants and is obliged to be. Pride is manifested in the tension of the muscles of the body, in the straightening of the posture, in the tossing of the head, which, in particular, leads to some nose upturning.

As opposed to shame fear - this is the compression of the soul of a person in itself in front of the threat of a seemingly inevitable loss in the form of physical or moral damage to oneself or to one's loved ones. Fear manifests itself in the outflow of blood from the face, in blanching of the skin and trembling of the body. AT fright we feel a sudden discrepancy between something external (situation, object) to our subjective idea. Fear is embodied in nervous system body, which leads to stuttering, shaking, and immobilization of the limbs.

Envy It is a feeling of irresistible dependence on any circumstances. Dependence, therefore, is a chronic feeling of fear for one's position, which also leads to the development of internal diseases.

Thus, the internal ideal sensations of the soul (affects) are embodied in the body, due to which they become tangible both for the person himself and for the people around him. A joyful person's face glows, his eyes shine, everything sings inside, his legs dance. In a person bound by grief, the face darkens, the eyes grow dim, the body goes limp.

Do you really fall under your soul as you fall under a burden? 29

§570. The embodiment of the inner sensations of the soul also occurs through vote . AT crying, in laughter, in cries, in lamentations the internal sensations of a person find such a way of their external manifestation, in which they disappear with the same speed with which they manage to reveal themselves. Turning into sounds, they immediately leave the person.

Laugh is caused by a contradiction, which is directly revealed as a result of the fact that something immediately turns into its opposite, due to which it negates itself. It is assumed that the laughers themselves are not in the power of such an object and do not consider it as their own, because otherwise they would not laugh, but weep.

Cry the opposite of laughter. Crying reveals the inner rupture of a person - pain. In tears, pain is converted into a chemically neutral compound - water. Tears represent overcoming the critical point of pain. The secretion of tears is the healing effect of crying.

Language , articulate speech allow a person to express his inner experiences in words, due to which they acquire an objective form and become external. There is a lot of meaning in the fact that in the event of death, prayers are read, funeral songs are sung and condolences are expressed. No matter how painful and formal these condolences are, nevertheless they contain that good side that in the course of their pronunciation there is a repeated discussion of the loss that has occurred, due to which the intimate sorrow of the soul is taken out of the sphere of internal experiences. In such situations, doctors recommend talk a man locked in grief, to help him pour out your soul.

These are the external and internal sensations of people. External sensations, acting through the sense organs of the body, become the internal ideal property of the soul, and its internal ideal sensations (affects) are embodied in the body and thereby become external.

§571. This concludes our consideration of the natural qualities of the soul. They are formed by: a) the seasons, time of day, weather, b) the religious environment, the national spirit of the people, zodiac affiliation, c) the inborn inclinations, temperament and character of a person. The soul is also subject to a change in its natural states, which manifest themselves: a) as age, b) as sexual desire and c) as an alternation of sleep and wakefulness. And finally in abyss of its external and internal sensations, the soul of each person has its own unique content.

Opposing its own content to itself, the soul makes it the object of its internal perception, thanks to which a person forms his feeling of oneself.

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Environmental quality standards are established to assess the state of the environment in order to preserve natural ecological systems, the genetic fund of plants, animals and other organisms.

A person in the course of his activity spends up to 80% of his time indoors and about 20% outdoors. Therefore, environmental assessment should be carried out according to criteria characterizing the state of both the external environment and the internal one (premises of industrial and civil buildings). There is no doubt that there is a close connection between these media (Fig. 1.3).

The assessment of the quality of the natural environment is carried out on the basis of established standards. The lower the threshold value of the standards, the higher the quality of the natural environment. However, higher quality requires correspondingly higher costs, efficient technologies and highly sensitive controls. Therefore, as the level of society rises, environmental quality standards tend to become tougher.

Compliance with established environmental quality standards ensures:

environmental safety population;
preservation of the genetic fund of humans, plants, animals;
rational use and reproduction of natural conditions for the sustainable development of economic activity.

Rice. 1.3.

The quality standards are based on three indicators (Fig. 1.4):

1) medical - sanitary and hygienic purpose (threshold level of threat to human health, its genetic program);
2) technological - environmental purpose (the ability to technically and economically ensure the implementation of established standards);
3) scientific and technical - auxiliary purpose (availability and possibilities of means for monitoring the values established by the norms).

Medical indicator normalizes the maximum permissible values of parameters that negatively affect a person and his environment. First of all, this includes the maximum permissible concentration of harmful substances and the maximum permissible level of harmful physical effects. As already mentioned, the maximum permissible concentration (MPC) is the amount of a harmful substance in the environment, which, with constant or temporary contact over a certain period of time, practically does not affect the health of a person and his offspring. Recently, when determining MPC, not only the impact on humans, but also on the biota as a whole, is taken into account. MPCs are not once and for all established norms: as society develops, their number increases, the values are refined.

Rice. 1.4.

Based on toxicological characterization technological processes recommendations for changing production processes to reduce or eliminate the amount of harmful emissions, sanitary and technical requirements for planning industrial premises, technological equipment, including treatment, and, if necessary, to personal means protection. These requirements and recommendations are based on the concept of the maximum permissible concentration of harmful substances in various media.

Air environment:

MPC p1 - maximum allowable concentration of a substance in the air of the working area, mg/m 3 . This is such a concentration that during daily (except weekends) work within 8 hours during the entire working experience should not cause diseases or detectable modern methods studies of deviations in the state of health of the present and subsequent generations (a working area is a space up to 2 m above the floor level or a platform on which there are places of permanent or temporary stay of workers);

MPC ss - maximum allowable average daily concentration of a toxic substance in the air of populated areas, mg / m 3 - concentration that does not have a direct or indirect adverse effect on present or future generations, does not reduce a person's performance, does not worsen his well-being with unlimited long (years) inhalation.

MPC mr - maximum permissible single concentration of substances, mg / m 3 - concentration that does not cause reflex reactions in the human body when inhaled for 20-30 minutes (despite the fact that the occurrence of such reactions depends not only on the content of the substance in the air, but also on the duration of inhalation).

Currently, the maximum permissible concentrations in the atmospheric air for more than 500 substances have been determined. The values of MPC mr and MPC ss for the most common impurities in the atmospheric air are given in Table. 1.4. The rightmost column of the table shows the hazard classes of substances: class 1 - extremely dangerous, class 2 - highly dangerous, class 3 - moderately dangerous and class 4 - low hazard. These classes are designed for continuous inhalation of substances without changing their concentration over time. In real conditions, significant increases in the concentrations of impurities are possible, which can lead to a sharp deterioration in the human condition in a short period of time.

Table 1.4. Maximum allowable concentrations (MPC) in the atmospheric air of populated areas

Water environment:

MPC in - maximum allowable concentration of a substance in the water of a reservoir for drinking and domestic water use, mg/l. This concentration should not have a direct or indirect effect on human organs throughout his life, as well as on the health of subsequent generations, and should not worsen the hygienic conditions of water use;

MPC^ - the maximum allowable concentration of a substance in the water of a reservoir used for fishery purposes. This is the limiting level of pollution for the water of water bodies of fishery importance mg/l.

In addition, the following integral indicators for water in reservoirs have been established:

BOD - biochemical oxygen demand- the amount of oxygen used in biochemical oxidation processes organic matter(excluding nitrification processes) for a certain time of sample incubation (2, 5, 20, 120 days), mg/l of water (BOD^ - for 20 days, BOD $ - for 5 days);

COD - chemical oxygen demand, determined by the bichromate method, that is, the amount of oxygen for the oxidation of all reducing agents contained in water, mg/l.

In relation to BOD/COD, the efficiency of biochemical oxidation of substances is judged.

MPC p - maximum allowable concentration of a substance in the topsoil, mg/kg. This concentration should not cause a negative direct and indirect effect on human health, as well as on the self-cleaning capacity of the soil;

MPC pr (DOK) - maximum allowable concentration(permissible residual amount) substances in food, mg/kg.

If the MPC value in various environments is not established, then the temporary hygienic standard VDC (OBUV) is in effect - the temporarily permissible concentration (approximately safe level of exposure) of the substance. The temporary standard is set for a period of not more than 2-3 years. For toxic substances, a safe concentration can be determined in fractions of a unit:

where With - the actual concentration of a substance in the environment, with MPC - the maximum allowable concentration.

Different substances can have similar adverse (unidirectional) effects on a person or his environment. For example, there is a summation effect for nitrogen dioxide and formaldehyde, phenol and acetone, ethanol and a whole group of organic substances. In this case, the degree of influence of several substances S is defined like this:

where s, s pdyu. - respectively, the actual and maximum allowable concentration of the i-th substance.

If a S> 1, then the total pollution exceeds the permissible limits.

Example: Let's say that the concentration of phenol in the air is With.\u003d 0.345 mg / m 3, acetone with ac \u003d 0.009 mg / m 3, and c ^. \u003d 0.35 mg / m 3, with MPC \u003d 0.01 mg / m 3. Thus, for each of the substances, the indicated ratio is less than 1:

but since these substances have a summation effect, the total pollution of phenol and acetone will exceed the maximum allowable, since

V I "44" 1SHMC

There may be cases when sources of emissions and discharges do not exceed the standards and MPCs of individual, non-unidirectional pollutants in the environment, but in general, the environmental situation is assessed as critical. This occurs in the case of an increase in the effect of toxicity of exposure during the interaction of various substances. Such an effect is called synergy. The issues of synergy have not yet been studied, although the need for this knowledge to protect the natural environment is obvious.

Technological indicator determines the environmental friendliness of the technologies used, the raw materials used and the finished products. Its impact on environment determine the standards for the permissible anthropogenic load on the environment (NDAN). These standards are established in accordance with the value of the allowable cumulative impact of all sources on the environment or on its individual components, and if they are observed, the sustainable functioning of natural ecological systems is ensured.

The standards for the permissible anthropogenic load on the environment and the environmental quality standards determine the standards maximum allowable emissions(MPE) for air and discharge limits(PDS) for water bodies. MPE and MPD are established by calculation taking into account technological standards and background environmental pollution.

In exceptional cases, when for objective reasons it is impossible to establish MPE or MPD (development of new types of production at existing enterprises, reconstruction of enterprises, etc.) > introduce temporary limits on emissions - temporarily agreed emission (TSV), and discharges - temporarily agreed discharge (VSS) harmful substances and microorganisms. Limits are set for the period of gradual achievement of maximum allowable emissions and maximum allowable discharges, subject to compliance with technological standards and the existence of an approved plan to reduce emissions of harmful substances into the atmosphere. Technological standard- the standard for permissible emissions and discharges of substances and microorganisms, which is established for stationary, mobile and other sources, technological processes, equipment and reflects the permissible mass of emissions and discharges of substances and microorganisms into the environment per unit of output.

The technological indicator is closely related to urban planning standards and, above all, to sanitary territorial gaps. The technological indicator can be summarized as a diagram of interconnected and mutually subordinate relationships (Fig. 1.5).

Rice. 1.5.

The third group of standards - scientific and technical indicator(see Fig. 1.4) constitute auxiliary activities, including terminology standards, organizational and legal standards.