What unintended consequences do our actions lead to?

Answers:
1. It depends on what actions. From the point of view of law, any illegal action is punishable according to the set of laws regarding the area in which this act is committed. Regarding unforeseen consequences, our actions can lead to anything (I’m talking about illegal ones): to arrest , to imprisonment in areas of involuntary stay, to execution (of course, only in countries where such a law is in force), to confiscation of property, to a written undertaking not to leave. This is from the point of view of law. From the point of view of life situations, our actions can lead to death, accidents, etc.
Well, don’t be so pessimistic. If we look at the situation from the good side, then good deeds will definitely have a positive effect on our future
2. Depending on how we act, if you act badly, it will be reflected in the opposite direction. Actions can be different. If you acted well, you will be grateful, you will be respected, both grateful and ungrateful actions will come back to you like a boomerang...

There is a simple principle in life: if you hit someone, you will get hit back; if you helped, you will be thanked. In any case, I want to believe this. Moreover, both the analytical-logical part of the mind and the unconscious.

Life experience teaches that actions have consequences: if you didn’t learn your lessons you got a bad grade, you were rude to your boss and you got fired, you proposed to a girl and you got married, etc.
Only we are usually inattentive: the consequences of actions only increase the likelihood of some consequences in the SHORT TERM, with virtually no effect on what happens in the long term.

You may not do your homework and not get a bad grade. Of course, if you do your homework, they won’t almost certainly give you a bad grade, but they may not even check, and “you’ll walk around with a clean neck like a fool.” Adults can't take probability into account, so what can we expect from children? However, our subconscious insists that every action has consequences. And all religious denominations talk about this.

Worse, we find it difficult to create a model of the world that does not have an underlying principle of cause-and-effect relationships. That is, the rational part of the mind also requires the assumption that an action leads to consequences. In this case, it is usually assumed that “every” action leads to “expected/standard” consequences. Which is deeply wrong. But the model is greatly simplified.

If we carefully analyze what happened to us, we will notice several possible—typical, as it were—consequences for many actions. And every consequence logically and practically follows from the action. But often no typical consequences are observed.

And then we come up with a false connection between what happened and what we did a long time ago. Since we, people, think more often when events develop unfavorably, we find connections between failures, failures, problems, misfortunes and certain actions.

This is one of the cornerstones of any religious or ideological concept.

The world is random and unpredictable, there is a connection between what we do and what happens to us, but it is only one of many factors influencing the result. There is also genetics, coincidence, luck or bad luck of competitors, etc.

But how can an ethical or moral system survive if those “bad people”, “sinners”, “kulaks” or “bourgeois”, whom it denounces, find themselves in a more advantageous position than the “good people”, “righteous people”, “poor people”? ” or “proletarians”? And then a certain leveling component is added to the equation - distant, unverifiable consequences in the form of an “afterlife” or a “bright future”. They say that the “sinner” will then be boiled in boiling oil for centuries, and “the righteous will be rewarded.” The “bourgeois” will not be taken into the “bright future”, and after the “world revolution” everything will be taken away from them.
The world has not become a penny fairer by adding A to injustice ( if we accept the version of a certain ideology about the moral inferiority of any group) also injustice B ( in theory it’s like “minus-A”, but only in theory).

However, questions of ethics are not as important as a clear understanding of how often we invent problems for ourselves when we try to tie the troubles that happen to half-eaten semolina porridge, a deception from our mother, or a classmate who was knocked on the sly.

The concepts of sin, karma, retribution are different options for trying to squeeze the world into a primitive model: it won’t fit entirely, you’ll have to cut corners, cut off all the rough edges, significantly reduce the size... But again and again we come up with false connections between what is happening and what we did many years ago . In the vast majority of cases, all that connects the “action” and the “consequences” is our memory and complexes, multiplied by the inferiority of intellectual abilities ( I don’t even remember about the habit of not thinking, but using a huge array of the subconscious instead of logic).

Since childhood, my mother and father have taught me to do good, kind deeds. These actions should benefit not only me, but others too.
I think that most of my actions are useful. For example, in the morning I make tea and after breakfast I wash the dishes. But among my actions there are also special things.
One day I met a little girl about four years old in front of the supermarket. She stood at the pedestrian crossing and cried. I asked her what was the matter. She replied that she wanted to go home, but was afraid to cross the road. I wondered why she was alone. It turned out that she lost her mother in a big store.
I decided that my mother must be inside the supermarket. The girl wanted to run home, she said that she lived somewhere in the houses across the road. For some reason she thought that she would find her mother at home. But she didn't know her address! In general, I did not let her cross the road. I took her back to the store and wanted to ask the security guard for help. But as soon as we entered, a woman ran up to us. It turns out that all this time she was looking for her daughter in the “labyrinth” of the supermarket. She thanked me very much.
I thought: it’s good that I didn’t pass by this girl when she was about to cross the road. And it’s good that I didn’t “help” her, but thought with my own head. This is how I managed to do a truly good deed.

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An essay about:

“Every person must foresee the consequences of his actions and be aware of responsibility for them.”

Life. Who can estimate the price of life? How valuable is it to us? Each person will answer this question based on his own preferences, based on his life experience, the goals he pursues in this life, based on what fills his life. Our lives are valuable to us and to those whose lives we have anything to do with. Our parents, raising us, always influence our lives. It’s not for nothing that they say: “People are small and mistakes are small, people grow and mistakes grow.” This is because while we are small, our mistakes only affect our lives; when we get older, our mistakes begin to affect the lives of those who depend on us. Do we have the right to mismanage someone else’s life? In my opinion this is unforgivable. When we make mistakes that only affect ourselves, we receive punishment. The punishment is that our lives change, people’s attitude towards us, etc. But when we make mistakes that affect other people, we do not receive punishment; perhaps we do receive this punishment, but not to the fullest extent. We make mistakes, but those for whom we are responsible receive punishment. Since our society is built in such a way that all subjects are interconnected, there are no mistakes that do not affect other people. Therefore, when we commit actions, we bear double responsibility. Every person must foresee the consequences of his actions and be aware of responsibility for them. Parents, when choosing a school for a child, must be aware of the importance of this issue, because the child cannot make this choice, but it is this choice that will affect his life in one way or another. Of course, parents will also worry about their child when he has problems, but the greatest burden will fall on the child. Before a child does anything, he must understand what his action will lead to. If you commit an act that will lead to bad consequences without realizing the consequences, these consequences will not be mitigated. Whether you realized it or not, the consequences will be the same. Every person should think about the consequences of their actions before committing them. After all, it is easier to prevent a mistake than to correct the consequences of your mistake.

First of all, needs and interests are determined resignations And intentions, which are based not just on a conscious need (I want something “like that”), but on goals – a specific image of the desired result. "It's not there, but I want it to be!" or “It is there, but I want it not to be!” However, it has long been noted that a person is driven not only and not so much by his ideas about the desired future (“I want”), but by ideas about the undesirable present (“I don’t want!”). Usually a person has a clearer and clearer idea of what he does not want than of what he does want. Then, “in hindsight,” he explains to himself what he “wanted,” or his relatives, colleagues, and psychologists will help him with this.

Interests are not limited to the manifestation of aspirations (“I want” – “I don’t want”). Human capabilities play an equally important, if not greater, role. Wanting, as they say, is not harmful, but it is also necessary to have ideas about the means of achieving what you want. This is about the potential of the individual: abilities, skills, training, qualifications and other “weapons” to perform specific actions. Very often, such “I can” and “I can’t” play a major role when the opportunity to accomplish something precedes the development of clear ideas about intentions. Quite often people do not want what they do not have the ability to do or what they have not been taught. A person with poor coordination usually does not like to dance, and someone who lacks an ear for music and a voice usually does not like to sing in public. But we love what we do, we strive for it. Certain physical characteristics, successful training - a young man or girl begins to see his future in sports. Good diction, memory, and non-repulsive appearance make an artistic career attractive. Knowledge of foreign languages means a career as a translator, or even a diplomat.

Correlating intentions with capabilities, goals with knowledge of the ways and means of achieving them gives solution the contradiction between the real and the necessary, inherent in needs. It is as if a program for its satisfaction is unfolding in the consciousness of the individual. The very possibility of developing a plan and making an appropriate decision is a powerful motivational factor. Whether a person fulfills his decision or not, whether he is involved in the development of this decision largely determines his attitude to what is happening.

The developed and even accepted decision is not always carried out, therefore part of the motivational complex is will as a conscious effort to perform specific actions. The energy of will is, first of all, the very possibility of bringing into correspondence “I want” - “I don’t want” and “I can” - “I can’t”. A discrepancy between intentions and capabilities can demoralize and weaken a person. If this correspondence is achieved, then the desired and the actually actual are given a single status of existence, they are, as it were, put on the same level.

The same applies to technical and artistic creativity, and to political activity, and to everyday behavior. The condition for their implementation is to give the desired (should) the status of “as if existing” and the individual’s experience of his participation in this single plane of the desired, should and actually existing. Without the individual’s participation in this unity and dedication to it, no human activity is possible. Only under this condition will the researcher hear the level of radiation in the clicking of a Geiger counter, the trajectories of movement of elementary particles in the spots on the photograph of the bubble chamber, the alignment of political forces in a politician on the eve of an election...

Volitional effort is possible only on the basis of involvement and dedication of the individual to what may not yet exist, but what, as it seems, should be. People are capable of denying existence in the name of what should be, transforming the world in the name of an ideal. Whatever motive sets an action in motion, it always unfolds, is comprehended and justified in the plane of the unity of the proper and the real. Searching for and finding such a unity to which a person could surrender and be involved is the main problem of free will. From here a person draws strength and impulses to action. There is an impulse: “Let it be!”, there is “energy of delusion” and then, as in the song: “If I invented you, become what I want!” Only then does the politician begin the reform program. Only then do the artist and inventor create.

The action performed leads to results: immediate and distant. The first are associated with direct physical actions: body movements, gestures, etc. Even the simplest actions, such as pressing a call button or speaking a word, involve movement. The remote result forms the actual result, the result of an action is an event, a real fact. This result can be significant - the one for which the action was taken, as well as insignificant - a side consequence of the committed action. So, if we open a window, then the significant result is the fact of its opening, and the insignificant result, for example, is the creaking of the window hinges or the fact that a mosquito flew into the room.

The immediate and secondary consequences of actions create chains, networks of irreversibility, from which the “fabric of human existence”, the life of society as a whole, is made up. What initially looks insignificant, then, in retrospect, can appear as a turning point in human history.