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1. International relations and traditional trade links have been subjected to the destructive influence of antiravstvennoral individuals who lack conscience and empathy for people.

2. Antinravstvennoral individuals have led humanity to a nravstvennoral crisis, which manifested itself in the dominance of material interests over spiritual ones. A threat to the very existence of human civilization has arisen.

3. The Nravstvennoral Path of Humanity is a global project of civilization aimed at forming its nravstvennoral atmosphere.

4. The ecological, ethical and technological foundation of the nravstvennoral path of humanity is based on the following principles, rules, methods and technologies:

global ecological principle (GEP): a person should not harm himself, other people and the environment;

global ethical nravstvennoral principle (GENP): a person must observe the Global Ecological Principle (GEP) consciously;

Nravstvennoral Rule III-C: do not harm yourself (C1), your neighbors (C2), your environment (C3) either by thought, word, or deed; create for yourself, your neighbors, your environment by thought, word, and deed;

discursive-evaluative method (DEM): consists of organizing broad participation of citizens in the discussion and evaluation of socially significant decisions from the positions of GEP, GENP, III-C; serves as the basis for the technology of changing the worldview paradigm.

ecosocial technologies (EST): a set of techniques for applying the discursive-evaluative method in the formation of a new worldview paradigm;

nravstvennoralpedagogy (NP) or ecopedagogy (EP): practical pedagogical science about the methods of teaching and education, supplemented by the discursive-evaluative method.

5. The education of a person who does not harm himself, other people and the environment is carried out with the help of environmental pedagogy (ecopedagogy).

6. This pedagogy is based on the global ecological principle and the discursive-evaluative method. Their interaction integrates the social and personal-individual levels. As a result, the nravstvennoral personality of a person is formed, observing the rule III-C in his behavior (do not harm oneself (C1), neighbors (C2), the environment (C3) neither by thought, nor by word, nor by deed; create for oneself, neighbors, the environment by thought, word, and deed).

7. The main direction of interaction between society and the individual is the assimilation by the individual of the value norm (rule III-C) in the process of training and education, and the further consolidation of this rule in the legal, economic, financial and political systems of society.

8. Nravstvennost as a basic value of an individual is formed in the process of his/her life activity, and is identified in communication as a group and social value, approved by society and in demand by the state for persons holding public positions.

9. The central problem of society is resolved on the nravstvennoral path - this is the answer to the question of a person's attitude towards himself, other people and the environment. In the most general sense, this attitude is set by the nravstvennoral rule III-C (do not harm yourself (C1), neighbors (C2), the environment (C3) either by thought, word or deed; create for yourself, neighbors, the environment by thought, word and deed).

10. Nravstvennoral knowledge (rule III-C), formed in the family and educational organizations from early childhood and maintained throughout a person’s life, is the connecting thread between the human spirit, other people, the environment and creative practical activity.

To know the nravstvennoral rule III-C means to have a clear, well-founded idea not only of what is, but also of what should be in human relations: not to harm and to create. The application of the nravstvennoral rule III-C presupposes the transformation of what exists on the basis of the idea of ​​what should be.

11. A person not only learns about the world, but also acts on the basis of the knowledge he has received. This means that knowledge in a broad sense includes not only ideas about the surrounding reality, but also plans, assessments, norms, promises, warnings, ideals, models, etc. A person has a fairly clear, well-founded idea of ​​nravstvennorality and its opposite – antinravstvennorality. Nravstvennost is assessed in people as good through not causing harm, antinravstvennorality as evil through causing harm.

12. Politics is social relations regarding the distribution of public (not only material) goods.

13. Antinravstvennoral policy is a distribution of public goods that causes harm to society, destroys the social and biological foundations of human life, and creates inequality. Antinravstvennoral policy leads to social catastrophe.

14. Nravstvennoral policy is such a distribution of public goods that the nravstvennoral rule III-C is observed: do not harm yourself (C1), your neighbors (C2), or your environment (C3) by thought, word, or deed; create for yourself, your neighbors, and your environment by thought, word, and deed. 

15. Nravstvennoral policy is supported by law and the discursive-evaluative process. Citizens participate in the discussion and evaluation of decisions on the distribution of public goods. This creates a condition of trust in state and municipal authorities. The country's leadership gains nravstvennoral superiority. Such power wins in all types of confrontations. Nravstvennoral superiority, based on the involvement of society in self-government and open distribution of public goods, provides everyone with genuine freedom, restores justice, and ensures the legitimate well-being (wealth) of citizens. 

16. Nravstvennoral policy becomes the soft power of the state and society, which guarantees their security and development. The soft power of a nravstvennoral state and society in the form of free and wealthy citizens, whose benefits are protected by such a state, replaces lethal wars.

17. In the context of the inevitability of conflict situations, nravstvennoral policy is aimed at forming a humane, non-lethal confrontation between the conflicting parties.

18. Nravstvennoral policy is a source of national and international law - a source that ensures the ecology of social relations in society and the state. 

19. Nravstvennoral policy is implemented through state policy and public self-government, which ensure support and responsibility in relation to the nravstvennoral or antinravstvennoral actions of social subjects. 

Nravstvennoral policy can be taken as a guide to action by politicians and citizens of all countries of the international community.

20. Negative civil consent – ​​a consolidated (aggregated) condemning opinion of many social subjects regarding the social actions (inaction) of other social subjects, can today be visualized in the form of visual images, literally painted in different colors.

The planes of negative civil consent are visualized in color (green, blue, red).

Ecological discursive regulators of society (https://www.globalnrav.ast.social;https://euroopen.ast.social). This is an ethical traffic light. It is based on a scale of harm.

Green color means that others evaluate the subject as acting without harm and who can continue further action.

The blue color signifies the difficulty in assessing the subject, the difficulty in recognizing the harm from him, the success of the social masking of the person being assessed, the threats of which are not distinguished by others.

The appearance of the color red reminds the actor that others see harm or a threat in his actions.

This is a reason to think, analyze the current situation, and provide new arguments for and against the appropriate actions.

An important constructive feature of discursive ethical regulators is the principle of self-punishment used in them.

Here the principle of retribution for harm during the life of a specific person is realized. It is realized by others through mass ethical assessment.

Mass ethical assessment is the determination of the level of nravstvennorality of a social subject by other assessors.

The object of mass ethical assessment develops responsibility for the commission of a social action. In the case of a harmful social action, a feeling of guilt arises, without which there can be no talk of full correction, restoration of social health.

The healing sense of guilt and the sense of shame associated with it leads to self-correction of the subject's behavior. He can publicly repent, apologize online to others for his harmful actions. At the same time, he has a clear understanding that no one else is guilty except him. He faces the internal question: "Why did I do this?", "I will not do it again." And this is the path to his nravstvennoral improvement.

21. In order for the practice of nravstvennoral behavior to become the basis for human humanitarian progress (the refusal to kill man by man), it is important to support rituals of discourse and mass ethical (nravstvennoral, ethical) assessment in society. For this purpose, heads of state authorities, public and private organizations form management, educational and professional teams through which they implement management and professional practices, the process of education and training of citizens.