Spiritual and moral education of preschool children based on spiritual values ​​and ideals. The essential characteristic of the concept of "spiritual and moral values

Helping a child grow spiritually is the task of every parent. Raising a self-confident person in him by forming the right values ​​is no less important than maintaining physical health. To do this, you need to understand what moral education is and how to bring it to life.

Moral values ​​of a person - the basis of personality

What is moral education?

A child, when born, has no concept of morality or morality, spiritually he has not yet matured. Not knowing that it is possible to do badly or well, he just takes and does what comes to his mind. The task of such education is that the child must understand the limits that limit the personality in society and learn to determine what can be done and what is good.

What is spiritual and moral education and what is included in this concept

Proper upbringing from parents implies the formation of morality in a child, moral behavior that will help make decisions in everyday life.

For example, whether to transfer grandmother across the road, whether to steal from a store, whether it is possible to call a woman or sleep with a man. At the same time, in addition to the obligation to behave according to the rules, the child must understand his rights. For example, that no one has the right to offend or call him names, that he has the right to protection, to his own faith, respect for his nationality, his own development paths, and so on.

Summarizing, we can say that parents must spiritually convey their social, national guidelines to the child, explain his place in society as a citizen, individual, inhabitant of the Earth, son, mother, and so on.

Basic values ​​of spiritual and moral education -

The main aspects of moral education

There are four main areas, social roles in which a child must learn to perform in order to fully feel in society in the future:

1. How to be a person, to develop spiritually your individuality. This includes explaining to the child such concepts as dignity, the right to his own opinion, to life, to education, to form and protect himself.
2. Father/son, mother/daughter. The child must have a clear idea of ​​his family and its traditions, the relationship between a man and a woman, with their children, grandmothers, second cousins, and so on.
3. Citizen of your country. Here such concepts as the Motherland, own national traditions, religion or its absence, local, native culture are explained. This includes the usual culture of behavior and communication.
4. community of the world. There are such concepts that cannot be explained within the framework of culture or explained as national traditions. The child must know and understand his influence on the general ecology of the planet, realize that there are global values ​​- science, human culture, history, the concept of the world, spiritually feel it.

Universal moral values

Each of these areas requires a separate education and a fairly clear distinction. For example, a child must understand that he is a Russian Christian, but at the same time realize that he has the right to his subsequent religious self-determination. He must know that his homeland is Russia, but national wars of any kind are bad, and so on.

What problems exist?

At the moment, moral development in society is severely undermined. The concept promoted by the government is positive, but it does not work in modern realities.

The tasks of spiritual and moral education in the family and school

There are many reasons for this:

• Lack of sufficient attention to children.
• A large amount of aggression and extremism in various sources of information.
• Lack of culture around the child, typical behavior and conversations are far from moral ideals, the spiritual environment is poor.
• Lack of authoritative positive examples.
• Promotion of sex, smoking, alcoholism and other negative factors.
• Insufficient physical education (sports).
• The level of morality is constantly falling, as is the level of development of the population.
• Persistent stereotypes, including that a good person is always unhappy.

Priorities of morality - conscience and patriotism

You can fight the environment and ban certain things, but you still won’t be able to completely and permanently remove them. It is better to come to terms with negative factors and take the situation into your own hands, spiritually and materially influence the child.

Tip: It is impossible to protect a child, as he will grow up and learn everything anyway. It is better if you immediately prepare it for real life, but fill the advice with some kind of moral orientation - to communicate basic values ​​in the right situation.

For example, if a five-year-old child runs up and asks the question “Mom, is sex good?” you should calmly answer “Yes, it’s good when you do it with your only loved one, like me and dad.” If a child at the same age asked what a three-letter word means, you shouldn’t shout at him or forbid him to say it, you need to say that this is an evil spell that makes a person unhappy and angry. Moral development should be confident and gentle, not cruel.

Education in the family of moral qualities

If a child has learned enough about the idea that swearing makes a person unhappy, on the street it will no longer seem to him such a cool sign of growing up and development. You should not hide everything bad from the child, you just need to correctly orient him in the world. Such a concept of education does not require telling him what is not supposed to be known at this age, do it only when the child directly encounters this in life.

What's going on at school?

Most of the moral education after the child reaches school age is taken over by teachers and the environment. Over time, he spends more and more time there, goes on excursions, participates in school life and so on. This will shape his personality. Against this background, parents should carefully consider the personality of the class teacher, the children's environment, immediately determine how moral it is and proceed from the information already received.

School education is carried out on the basis of the basic program

Tip: Try to ask as often as possible how your child is doing at school. Moral education should be based on children's reality.

Even if he shared with his parents information that his peers offended him, it is impossible to run to school and swear with the parents of the children, this will lead to worse consequences. It is necessary to solve the problem with the hands of the child himself. For example, if money is taken away from him, give it to the karate or boxing section. There they will teach not so much struggle as self-confidence, the child will be able to overcome the fear of the environment and form philanthropic moral values. If you do not get rid of it in time, and in childhood it is the least painful, then a person may become withdrawn or uncommunicative.

Education of patriotism is the task of all levels of educators

Core values ​​should make the person more open, not aggressive or intolerant. At the same time, it is necessary to teach the child to defend and protect his morality.

Additional events

In addition to school and parents' conversations, various trips and events will help to educate the child spiritually. A socially active life makes a person self-confident, helps to clearly navigate the world, form the right values, and achieve natural development. In addition, any trip implies additional knowledge about the world around.

Extracurricular activities should be diverse

• Parents can carry a child or encourage his outings that form the basic values:
• To local museums, especially local history museums;
• Galleries, exhibitions, installations, national attractions;
• Drama theatre, opera, ballet, puppet or shadow theatre;
• Walks to monuments, trips to the park;
• Trips related to sports, for example, to a ropes park;
• Attending football, tennis, other competitions or clubs;
• Thematic camps, school option;
• A moral event for the holiday, for example, give flowers to veterans, help clean up the territory, ennoble the forest, plant a tree, and so on.

A visit to the theater is one of the forms of moral education

At the same time, it is important that parents not only send their children on such cool trips or entrust them to their grandmother. It is important that they also organize such moral education and enjoy such trips or activities. Children are brought up in many ways not by words or trips, their personality is determined by the example of the elders, spiritually it has an overwhelming influence on the developmental opportunities of the child. Children not only look up to him and strive to be like him at a very young age, it is a positive example that they will try to surpass when they reach adulthood.

Similar content

The essential characteristic of the concept of "spiritual and moral values"

According to A.L. Gorbachev, the problem of spirituality and morality has a rich history in scientific psychological thought, from antiquity to the present (Pythagoras, Plato, Aristotle, Socrates, A. Augustine, I. Kant, N. A. Berdyaev,. V. S. Solovyov, P. A. Florensky, V. V. Zenkovsky, P. P. Blonsky, A. S. Makarenko, B. S. Bratus, N. A. Koval, V. I. Slobodchikov, K. D. Ushinsky, V. Frankl, J. Piaget and many others).

Considering the concept of "spiritual and moral values" it is necessary to refer to the concepts of "spirituality", "morality", "ethics", "morality".

In modern philosophy, sociology, psychology, pedagogy, a number of terms are used related to the concepts of spirit, soul and spirituality: the spiritual image of a person, spiritual level, spiritual wealth, the spirit of the people, etc. A great contribution to the development of the concepts of "spirit", "spirituality" was made by the views of domestic Russian philosophers of the late XIX - early XX centuries ("world soul" by V.S. Solovyov, "spiritual flesh" by D.S. Merezhkovsky, "spiritual renewal" by I.A. Ilyin , "spirit and reality" N.A. Berdyaev).

AND ABOUT. Lossky was convinced that "spirituality is manifested in the pursuit of goodness, truth, beauty." In his teaching, a spiritually “saturated” personality is “a being who has realized absolute values ​​and the obligation to be guided by them in his behavior, from which comes the intensive spiritual growth of the personality” .

Spirituality, according to N.A. Berdyaev, “means an experienced and perceived involvement in the human community, familiarization with the generic essence of a person” (5, p. 84). As noted by the author, an individual can be included in various "worlds" of human life: religious, scientific, artistic, political, economic, the world of everyday life, etc. Entering into interaction with these "worlds", the individual "crystallizes" his "deep" "I".

In the book Living Ethics, spirituality is defined by N.A. Berdyaev as "a set of moral qualities and ethical values, as a synthesis of the highest humanistic qualities of a person, realized in the unity of the material and spiritual: feelings, thoughts, deeds".

According to V. Dahl, “the spirit is an incorporeal being; an inhabitant not of the material, but of the essential world; barren inhabitant of the spiritual world inaccessible to us ... ".

A number of researchers believe that the spirit is revealed in the personality. Spirit, by B.C. Solovyov, this is a "manifestation of love." “One of the goals of the human spirit should be the establishment of a true love relationship not only to its social, but also to its natural and world environment.”

The principle of the development of the spirit is for B.C. Solovyov unconditional - the human spirit "should not be occupied with itself, but with its unconditional content". According to him, maintaining the personal spirit in a controlled state is an indicator of the spirituality of the individual.

Russian thinker and patriot I.A. Ilyin argued that the ability to realize the spiritual is inherent in man: “And now the educator (mother or father) has a great and responsible task to awaken the child’s soul at the first opportunity with a ray of Divine grace and beauty, love and joy ... The gentle look and voice of the mother is already starts this business.

Spirituality - 1) the highest level of development and self-regulation of a mature personality, when enduring human values ​​become the main guidelines for its life activity;

• 2) the focus of the human personality on actions for the benefit of others, the search for moral absolutes;
• 3) from a Christian point of view - the conjugation of man in his highest aspirations with God

Yu.A. Kostyuk gives the following definition of the concept of “spirituality” as “a holistic mental phenomenon that accumulates in itself the ability of a person to go beyond the limits of the unconditionally necessary, dictated by the current situation and immediate needs, and build his life in harmony with his ideals with universal human values, which are based on serve people, goodness, love for all living things and a constant desire for self-improvement.

IN AND. Slobodchikov and E.I. Isaev is connected by spirituality and morality. “Speaking of spirituality,” the researchers write, “we mean, first of all, his moral structure, the ability to be guided in his behavior by the highest values ​​of social, social life, adherence to the ideals of truth, goodness and beauty ... The spiritual life of a person is always turned to another to society, to the human race. A person is spiritual to the extent that he acts in accordance with the highest moral values ​​of the human community, is able to act in accordance with them. Morality is one of the dimensions of human spirituality. In the highest degree of human spirituality, according to V.I. Slobodchikova and E.I. Isaev, reveals himself and becomes a way of his life, when his personal relationship with God, the highest Basis of being of all things, is revealed for a person.

A spiritually developed person is not the one who only understands, but the one who both correctly evaluates and acts correctly. .

In the dictionary of Ozhegov S.I. "Morality is the internal, spiritual qualities that guide a person, ethical norms, rules of conduct determined by these qualities."

L.A. Grigorovich gave the following definition: "morality is a personal characteristic that combines such qualities and properties as kindness, decency, discipline, collectivism" .

Most of the teachings of morality are identified with morality, morality.

In the dictionary of philosophy "Moral" (Latin "mores" - mores) - norms, principles, rules of human behavior, as well as human behavior itself (motives of actions, results of activity), feelings, judgments, which express the normative regulation of relations between people with a friend and a social whole (collective, class, people, society)".

IN AND. Dahl interpreted the word morality as "moral doctrine, rules for the will, conscience of a person." He believed: “The moral is the opposite of the bodily, carnal, spiritual, mental. The moral life of a person is more important than the material life. Relating to one half of the spiritual life, opposite to the mental, but comparing the spiritual principle common with it, truth and falsehood belong to the mental, good and evil to the moral. Good-natured, virtuous, well-behaved, in agreement with conscience, with the laws of truth, with the dignity of a person with the duty of an honest and pure-hearted citizen. This is a man of moral, pure, impeccable morality.

Morality is usually understood as a set of general principles and norms of behavior of people in relation to each other in society. Morality regulates the feelings, desires and behavior of a person in accordance with the moral principles of a certain worldview. According to T.I. Petrakova, morality is based on an unconditional and historical religious principle.

Morality (morality) - 1) a special form of social consciousness and a type of social relations, a set of norms and rules that regulate the relations of people in society on the basis of public opinion, stimulating or inhibiting their behavior and activities. Unlike simple norms or traditions, moral norms are substantiated in the form of ideals of good and evil, due, justice, etc.; 2) a system of internal human rights based on the humanistic values ​​of kindness, justice, decency, sympathy, readiness to help.]..

In the history of the development of human society, the approach to considering moral values ​​changes every historical period.

The source of moral (moral) phenomena was determined either in some superhuman force (God, the cosmic mind, the World Soul, etc.), or in human nature. Much attention was paid to Man - the crown of divine creation: his inner world, physical condition, spirituality. However, if moral requirements are set from above, then a person is just an executor of someone else's will, and the degree of his freedom and responsibility is small. If moral laws are rooted in man himself, then it is not clear why people so often shirk their use.

V.V. Kornilov refers to moral values: humanity, decency, conscientiousness, responsibility, independence, tolerance, collectivism, disinterestedness, ability to empathy.

V.V. Kornilova defines moral values ​​as “important characteristics (personalities acquired in the form of moral knowledge, feelings, qualities, beliefs, relationships, the role and significance of which is expressed in professional behavior, in relation to a person to a person, society on a humanistic basis

As can be seen from the analysis of scientific and methodological literature, spiritual and moral values ​​are closely connected with humanistic values, that is, with values ​​related to the personality of a person and the value of human life.

Spiritual and moral values ​​include: love for a person and caring for a person, his recognition as a value, respect and reverence for a person “as a higher creation and creation, the value of human life, readiness to help, serving people, kindness, chastity, constant striving for self-improvement, self-development, patience, humanity, mercy, compassion, love for the Motherland, altruism, responsibility, duty, decency, beauty, truth, justice, conscience, etc.

It is fair to say that spiritual and moral values ​​are the basis for the development and behavior of the individual.

They guide the behavior and activities of a person, make it possible to make a decision in a situation of moral choice, behind which is “a person’s emotional attitude to reality and to himself.

A spiritual and moral personality is the result of a long, persistent and purposeful process of self-organization, family and public education and enlightenment. This is a person who aspires to socially positive, humanistic values ​​of goodness, truth and beauty, takes an active life position, is intellectually developed, knows a computer, speaks his native, Russian, one or more foreign languages, knows how to work and adapt to changing social conditions, attached to the basics of legal and entrepreneurial culture in the conditions of market reform of society, leading a healthy lifestyle, morally sound, aesthetically enlightened, able to navigate in the complex modern world; capable of unmistakably distinguishing truth from error, good from ugliness, truly artistic from falsehood and fakes, eternal from transient and temporary. This is a person with a healthy sense of national pride and a developed national consciousness.

The authors:

O. A. Pavlovskaya, V. V. Starostenko, L. N. Vladykovskaya, O. G. Lukashova, A. I. Lukashov, O. V. Dyachenko, T. V. Zaikovskaya, Yu. P. Sereda

Edited by

O. A. Pavlovskaya

R e e n s e n t s:

Doctor of Sociological Sciences, Professor V. I. Rusetskaya, Candidate of Philosophical Sciences N. E. Zakharova

Introduction

« The greatest ornament of the world lies in the moral order».

The meaning of these words of the great thinker I. Kant is perceived with particular clarity and sharpness today, when the human community is increasingly actively and persistently entering the information era, entering new frontiers of scientific and technical knowledge, mastering advanced communication technologies. But at the same time, in this global process, as never before in history, the deficit of kindness and human warmth in relations between people is becoming more and more painful. Modern scientific and technological progress has significantly outstripped moral progress in its pace, which contributed to the preservation of old and the generation of new forms of lack of spirituality, cruelty, violence, and hostility.

At present, under the influence of the information revolution, significant changes are taking place in the civilizational paradigm, where the world of man and the world of culture begin to occupy the central positions. All this is connected with the need to affirm humanistic values ​​in people's lives. The problem of "humanizing" a person is turning into one of the priority tasks of the development of modern society, the implementation of which should be directed both by the educational potential of various state and public institutions, and the efforts of the individual himself, focused on his self-education and worthy self-realization in the life of society.

Among the many manifestations of human spirituality, a special place is occupied by moral values, which are a kind of core of the inner world of a person, perform leading regulatory functions in the formation of his emotional and sensory states, meaningful life orientations and beliefs, actions and interpersonal relationships. The significance of morality both in the life of an individual and in the life of society is extremely great, and this is primarily due to the fact that with its help the “secrets” of the human soul are revealed to us, in it itself the essence of a person as such or that, what is also called "properly human in man". Today, among researchers, political and public figures, representatives of culture, questions of a spiritual and moral nature are increasingly being raised, it is either about the coming ethical revolution, or about the formation of a new humanism; in everyday communication, ideas of morality are quite often associated with such expressions as “to be a human being”, “to live like a human being”, “human laws”, “human attitude”, “to act according to conscience”, “to work conscientiously”, “to treat with respect, etc.

Humanity, humanity, integrity, conscientiousness, conscientiousness, responsibility, honesty - these and other qualities, manifesting themselves in a person's life, turn morality from a theoretical construction into a real-life phenomenon.

Revealing all the richness of his moral feelings, beliefs, motives and qualities, a person becomes a unique personality, discovers and improves, in the words of Kant, “the human in himself”, “the wonderful inclinations of goodness inherent in us, making a person worthy of respect”.

Aristotle also spoke about man as a source of truly human in his time, revealing the image of a “morally beautiful person” (“respectable”). What distinguishes a respectable person most of all, he wrote, is that in all particular cases he sees the truth as if he were a measure and a law for them. Moral beauty brings out the best in human nature and ennobles his relations with other people. “The truth about the respectable also lies in the fact that he does a lot for the sake of friends and the fatherland and even dies for them, if necessary: ​​he will squander property and honors and in general the blessings that others hold on to, leaving behind only moral beauty.”

In contrast to the growing trends in the globalization of culture, interest in national cultural values ​​has noticeably increased. World historical experience shows that it is on the basis of the formation of a solid spiritual and moral foundation that a stable mentality of a nation is formed, ensuring its historical viability. A nation that has lost its spiritual foundations, national and cultural identity, is defenseless against the challenges of history. The present and future of society and the state are determined by the careful preservation and development of the cultural and historical heritage, folk traditions and norms of public life. All this determines the relevance of civil-patriotic education in modern society.

Citizenship and patriotism are the most important moral qualities of a person, which express his involvement in his Motherland, people, state, their history and culture, his ability to participate in joint actions for the benefit of society, readiness to uphold and protect public principles and national interests.

In modern Belarusian society, problems of a socio-cultural, spiritual and moral nature acquire particular urgency and significance. In the new social conditions, against the backdrop of material abundance, developed economic capacities and technical capabilities, the vital need for the spiritual and cultural enrichment of society, the moral improvement of man is extremely acutely felt, and the danger of demoralization of human nature, dehumanization of social relations is increasingly recognized.

This was shown especially clearly by the events of April 11, 2011 in the Minsk metro. It has become obvious, on the one hand, how the moral degradation and spiritual poverty of an individual turn into a tragedy for other people and a social disaster, on the other hand, how society can consolidate, showing compassion, mercy, warmth and care.

A specific feature of the modern transitive society is a very acute manifestation of the accumulated problems in the spiritual and moral sphere. Here, a person's ideas about the meaning of life, justice, responsibility, honesty, decency undergo a profound transformation, established spiritual and cultural traditions are destroyed, and many socio-psychological problems are seriously exacerbated. The negative consequences of the instability of social and moral relations, the limited and underdeveloped spiritual needs and moral feelings of a certain part of the population are most clearly manifested in the spread of such social deformations as drunkenness and alcoholism, drug addiction, prostitution, human trafficking, social orphanhood, etc. The emergence and spread of these negative phenomena in our lives is due to a number of reasons of a socio-economic and political nature, but moral and psychological factors also played a significant role. Metropolitan of Minsk and Slutsk, Patriarchal Exarch of All Belarus Filaret in this regard emphasized: “Social upheavals occur as a result of a conflict of conscience of educators with the conscience of educators.”

At present, a special risk zone is the consciousness of young people, who, due to their age characteristics, can easily fall under the influence of various factors, including those that carry a certain danger. In modern conditions, young people are given ample opportunities to realize their abilities, receive education, and spend their leisure time. They actively master the novelties of scientific and technical thought. However, under very favorable circumstances of the material and technical plan, ample opportunities in the educational sphere among the youth, problems of a spiritual and moral nature are significantly exacerbated. Chief among these problems is the sharp lag in the level of development of the moral culture of the individual from the formation of his intellectual potential.

The transitive state of modern society, associated primarily with the transition to the information path of development, clearly brings to the fore the problem of the formation of the spiritual and moral world of the individual, the solution of which will allow, on the one hand, to look for the most effective ways to overcome the negative moral and psychological consequences of industrialism, on the other – to optimize opportunities for revealing and improving the spiritual and moral potential of a person as a real force for future socio-cultural transformations. In one of his last interviews, AI Solzhenitsyn said: “Everywhere and everywhere it is a matter of conscience and morality. You just need to educate them and educate yourself in yourself. Today, it is no longer enough to identify problems of a spiritual and moral nature, it is important to look for ways to solve them in practice. Therefore, the study of the problems of spiritual and moral education in the context of the transition to the information society acquires a new sound and special urgency.

At present, the regulatory and educational role of morality is given great importance in the policy pursued by the Belarusian state. As the President of the Republic of Belarus A. G. Lukashenko noted, speaking at a meeting of the pedagogical activists of Belarus on August 29, 2011, “The most important thing is to lay in the younger generation a solid ideological and moral core that will make it possible to resist all sorts of political intrigues and provocations. Today, it is necessary to put patriotic education at the forefront. The understanding that one of the priorities in the system of ideological work in our republic should be the creation of a system of moral education that meets the requirements of the times and is consistent with national interests, spiritual and cultural traditions is becoming more and more clear.

The leading role in the process of moral recovery and spiritual and cultural development of society belongs to: firstly, the individual himself, who must have a sense of his own human dignity, be free and responsible in his actions, able to independently, actively and creatively reveal and develop his intellectual and spiritual -moral potential in socially significant activities; secondly, the state as the main social institution, which assumes the functions of coordinating the processes of legal and moral regulation, organizing a fruitful educational process, and conducting effective ideological and educational activities; thirdly, a developing civil society, where the activities of various institutions (families, schools, media, churches, public associations, etc.) should have a purposeful impact on the formation of moral consciousness, the life position of the individual.

Actualization of the problem of spiritual and moral education is closely connected with the reform and optimization of the education system. Today, in the context of the transition to an information society, education is turning into a powerful social factor that ensures economic growth and the dynamic development of human capital. However, the orientation of the educational system only towards economic interests and practical goals is associated with an aggravation of the situation in the spiritual and moral sphere. Therefore, today the issue of reunification into a single whole of education and upbringing, the return and further development of their spiritual and moral content is very acute. This is convincingly evidenced by the “Code of the Republic of Belarus on Education” adopted in January 2011. It especially emphasizes the inseparability of the educational and upbringing processes, while the goal of upbringing is defined as "the formation of a diversified, morally mature, creative personality of the student."

In the educational process, both universal and national cultural values ​​should be combined into a single whole, while pursuing the main goal - to make a person "human". As a result of this, both the transformation of humanistic ideals into reality in the person of a spiritually rich, morally perfect, highly educated person, and the assimilation of national cultural achievements that contribute to the formation of a person as a worthy citizen and patriot of his country will take place. And this, in turn, will contribute to effective socio-economic development, stabilization of socio-political ties and relations, and ensuring national security.

Recently, in the social and humanitarian sciences, socio-political practice, educational and methodological literature, various concepts have become significantly widespread, in the first part of which the definition “spiritual and moral” is used: spiritual and moral values, spiritual and moral world of a person, spiritual and moral sphere, spiritual and moral education, etc. First of all, this indicates the recognition of the extreme relevance of moral and ethical issues in the conditions of modern social transformations, as well as the desire to overcome the "burden" of the politically ideologized attitude to morality, which was characteristic of Soviet society.

Regarding the concept of "spiritual and moral values", it should be noted that its popularity is currently due to the following circumstances. Firstly, it is impossible to ignore the fact that life itself, the practice of social reform have made spiritual and moral problems extremely relevant and in demand. Secondly, from a scientific point of view, this concept is expedient, since in it the actualization of the moral principle in life is directly connected with the spiritual world of the individual, which makes it possible to expand the concept of morality not only as a set of principles and norms of behavior, but also as an integral a system of human relations with other people, social groups, the state, society, nature, oneself, evaluated through the prism of good and evil, justice and injustice, responsibility and irresponsibility, love and hatred and other ethical categories. Thirdly, in the conditions of cardinal social changes, the process of spiritual and cultural development and moral maturation of the younger generation and youth cannot be left to chance, but it is necessary to strive in every possible way to exert a positive, beneficial influence on it from the side of state and public structures, and to stimulate the development of the process. self-improvement of the individual.

As for the concept of "spiritual and moral education", it should be said that its popularity today can be explained by the fact that moral education itself, as part of the general process of communist education, is most often associated in the public mind with the Soviet past. Therefore, it is no coincidence that at present the position of returning to the past, pre-Soviet, experience of moral life, which was to a greater extent associated with religious consciousness, has become widely spread. This was facilitated by the fact that in the conditions of social transitivity, religious and confessional activities noticeably intensified, and moral and educational functions began to be assigned to the church as a social institution. In our opinion, such a position can be regarded as one-sided and insufficiently productive, since it directly and exclusively connects the moral consciousness of the individual with his religiosity, and this clearly contradicts the modern level of development of democracy, levels out the importance of human rights and freedoms.

Attempts to comprehend and use the concept of "spiritual and moral education" are being made today in pedagogical science. But it should be noted that basically the applied approach prevails here: the problem of spiritual and moral education is considered in relation to certain forms of the educational process, various groups of students. This, of course, is important from the point of view of pedagogical practice, but in theoretical terms, there is clearly a lack of philosophical generalizations and justifications.

The presented collective monograph reflects the results of scientific research on topical issues of socio-cultural and spiritual and moral development of modern society, which is in a state of transitivity. The authors tried to consider the theoretical and applied aspects of the problem of the spiritual and moral development of the individual in relation to the processes of social transformations taking place in the Republic of Belarus. The monograph is the result of a comprehensive study of an actual problem. In theoretical and methodological terms, the socio-philosophical approach was taken as the basis, which allows analyzing the specifics of the formation of spiritual and moral values ​​in the dynamics of social processes, identifying the characteristic features of self-identification and socialization of the individual in conditions of social transformations, and exploring the manifestation of the personal factor as the driving force of social historical development, to determine the place and role of national culture in the system of social relations, to reveal the essence and significance of spiritual and moral education as a socio-cultural phenomenon, to consider the features of its development in relation to certain specific historical conditions.

The monograph also uses methodological and methodological developments of an ethical, sociological, cultural, religious, jurisprudential, socio-ecological nature, which significantly complements the socio-philosophical analysis and allows you to expand your understanding of spiritual and moral values ​​as a social and personal phenomenon, to specify their manifestation in various spheres of social life, to show the specifics of their formation in the conditions of the modern socio-cultural process.

Obviously, the problems of the spiritual and moral development of the individual are very relevant and cause increased interest not only in the scientific community, but also among politicians, cultural figures, members of the business community, representatives of various faiths, citizens of our country. The authors of the monograph, raising and analyzing these problems in relation to modern Belarusian society, tried to assess the state of social and moral relations, national and cultural processes, state-confessional interactions from a scientific point of view, without pretending to exhaustively disclose them, and also sought to attract the attention of state and public figures, the general public to the problem of spiritual and moral education as an important direction in improving ideological work in our republic.

Chapter 1
Belarus in Modern Socio-Cultural Dynamics: Specifics of Social and Moral Relations

1.1. Spiritual and moral foundations of the national security of the Republic of Belarus

The cardinal social transformations currently taking place, caused both by the inherently global processes of creating and disseminating the latest information technologies, and by the catastrophically threatening increase in crisis phenomena in social life and decisive actions to overcome them, are reflected in the national security systems of modern states. The Republic of Belarus, as a sovereign state and a subject of international relations, pays serious attention to protecting its national interests, counteracting threats of an economic, political, informational, socio-psychological nature.

In November 2010, the National Security Concept of the Republic of Belarus was adopted, which maintains continuity with respect to the previously pursued national security policy and introduces changes and additions taking into account the ongoing global geopolitical processes, as well as the current socio-economic and political situation in the republic . Among the topical problems of the national security of Belarus are also problems of a socio-cultural, spiritual and moral nature. As one of the main national interests in the social sphere, "the development of the intellectual and spiritual and moral potential of society, the preservation and enhancement of its cultural heritage, and the strengthening of the spirit of patriotism" are defined.

The end of the XX - the beginning of the XXI century. is an important milestone in human history - the transition to a new qualitative level of social and socio-cultural development, associated with the active and widespread use of advanced scientific and technological achievements and information technologies. The transitivity of modern society is primarily due to the objective need to transition to the path of information development, which opens up significant prospects for the manifestation of the creative abilities of people, the deepening and dissemination of scientific knowledge, the widespread development of the latest technologies and, thus, a significant improvement in the material and technical base of social production and the use of human capabilities in as a leading productive force. But along with this, the transitive state of society contains a very significant destructive potential in terms of its scale, caused both by the contradictions and consequences of the process of capitalization of production relations and the establishment of technogenic civilization, and by the acuteness of social and humanitarian problems associated with the entry into a new phase of social development - the informational one. .

#spirituality #morality #values ​​#family #education

In the article "Spiritual and moral values ​​of the individual in family education", he considers the role of the family in the formation of the spiritual and moral values ​​of the individual.

Key words: spiritual and moral values, family, value-oriented structure, sources of morality, spiritual culture of the individual.

Socio-economic transformations have significantly changed the standard of living of the population, which has affected the value orientations of the younger generation.

Among today's youth, an orientation towards the consumption of material values ​​is carried out. Under these conditions, there is a particularly acute need for the formation of spiritual and moral values ​​of the individual, the basis of which is the humane attitude of a person not only towards himself, but also towards other people, society, and nature. The priority of the formation of spiritual and moral values ​​is determined by the fact that they, as the ultimate higher meanings of human life, perform the function of regulators of moral behavior, cover all aspects of human existence, are accepted and developed by all people in the context of socio-historical changes in civilization. Spiritual and moral values ​​do not exist in isolation. They are superimposed on all types of values, ennobling them, giving human activity a spiritual and moral character. The formation of spiritual and moral values ​​occurs throughout a person's life, but the most favorable period is an early age. At an early age, the formation of the sphere of moral self-awareness takes place, the acquisition of a worldview position. Of particular interest to us is philosophical and religious literature, which substantiates the origins of human existence and spirituality. In the works of N. A. Berdyaev, V. V. Zenkovsky, V. V. Rozanov, V. S. Solovyov, the spiritual and psychological essence of the human phenomenon, the basis of its moral existence, is considered.

The studies of psychologists and sociologists L. S. Vygotsky, L. N. Kagan, I. S. Kon, A. N. Leontiev, B. O. Nikolaichev and others, revealing the essence of human spiritual activity, form the basis for studying the psychological mechanisms of formation spiritual and moral values ​​of the individual. This allows solving the problems of spiritual and moral education of the individual in the current socio-cultural situation. In the works of O. G. Drobnitsky, A. G. Zdravomyslov, V. N. Myasishchev, N. D. Nikandrov, Z. I. Ravkin, S. L. Rubinstein, V. P. Tugarinov and other spiritual and moral values act as the most important regulator of socially significant human behavior.

The pedagogical aspect of the education of moral values ​​is revealed in the works of N.I. Boldyrev, E.V. Bondarevskaya, I.P. Podlasy, V.A. Slastenin, K.D. Ushinsky, I.F. Kharlamov, N.E. etc. The formation of the spiritual and moral values ​​of the individual is the main factor in the moral development of the individual in the period of its formation. Upbringing and education should act not just as a desire to shape someone or something, but as an opportunity to create conditions in which a person could improve. This is precisely what E.M. Molchan. So, the spiritual and moral state of modern society is an urgent problem of philosophy and many social sciences and humanities. The direction of social policy of the state, education, culture as a whole largely depends on the solution of this problem.

In the conditions of modern society, among the many factors affecting the state of the spiritual and moral sphere of the individual, family education has an important place. Based on this, the proposed topic of the article is relevant. The purpose of the article: to reveal the role of the family in the formation of the spiritual and moral values ​​of the individual. The family is the oldest institution of upbringing and human development. What a person acquires in the family, he retains throughout his subsequent life. The family is a collective that plays the main, long-term and most important role in education. It is one of the traditional institutions in which self-knowledge and satisfaction of a person's need for love, care, affection, respect and communication take place. At present, the Russian world is going through one of the difficult historical periods. And the biggest danger that lies in wait for our society today is not in the collapse of the economy, not in the change of the political system, but in the destruction of the individual.

Nowadays, material values ​​dominate over spiritual ones, so young people often have distorted ideas about kindness, mercy, generosity, justice, citizenship and patriotism. The high level of crime is caused by a general increase in aggressiveness and cruelty in society. Young people are distinguished by emotional, strong-willed and spiritual immaturity. The destruction of the institution of the family continues: through the so-called. “Sexual education” young people form extra-marital, anti-parental and anti-family attitudes. All this testifies to the crisis in domestic education and upbringing. Spiritual and moral education based on Orthodox traditions formed the core of the personality, beneficially influencing all aspects and forms of a person’s relationship with the world: his ethical and aesthetic development, worldview and the formation of a civic position, patriotic and family orientation, intellectual potential, emotional state and general physical and mental development. The attempts made to date to educate a spiritual and moral personality show that the weakest point in this activity is the family.

Many parents simply do not know that it is in childhood that the assimilation of social norms, moral requirements and patterns of behavior based on imitation takes place. Therefore, it is necessary to help parents realize that, first of all, the moral and spiritual customs and values ​​created by the ancestors should be preserved and transmitted in the family, and that it is the parents who are responsible for the upbringing of children. The pedagogical traditions of the family, which were previously passed down from generation to generation, have largely been lost. The modern dynamically changing world needs a person who is ready for the constant change of existing knowledge and skills to those that are necessary for the further scientific, technical and social development of society. In this regard, a particularly significant problem is the development of new value orientations among the younger generation, which found itself in a situation where the former stability of the knowledge and skills acquired by a person in the process of socialization has collapsed.

They can no longer be used for quite some time. Emerging new products of material and spiritual culture require regular updating of those values, norms, rules that until recently ensured the successful work, family, household, and social activities of a person throughout his life. Spiritual and moral values ​​represent a certain system of coordinates in which a person's moral culture and worldview are encoded. This system is a kind of ideal image-standard of relations, activities, interactions, communication, reflecting the objective state of reality. The analysis of scientific literature allowed us to identify the following values: moral, aesthetic, religious, knowledge values. However, spiritual and moral values ​​do not appear in any of the areas in their “pure” form, which allows us to conclude that they are closely interacting with others. Each society has a unique value-oriented structure, which reflects the identity of this culture.

Since the set of values ​​that an individual learns in the process of socialization is “transmitted” to him by society, the study of the system of value orientations of an individual seems to be a particularly urgent problem in a situation of serious social changes, when there is some “blurring” of the social value structure, many values ​​are destroyed, social structures disappear. norms. The personality, being a dynamic system, is in a state of continuous change and development. In the process of such personal formation, its internal driving forces are gradually becoming increasingly important, allowing a person to more and more independently determine the tasks and direction of his own development. The system of value orientations of the individual acts as a regulator and mechanism of such development, determining the form of realization of the intended goals and, if they lose their motive power as a result of their achievement, stimulating the setting of new significant goals. In turn, the achieved level of personality development consistently creates new prerequisites for the development and improvement of the system of its value orientations.

The current stage of development of society is characterized by the rapid growth of changes in all its spheres. Cardinal socio-economic, political, spiritual and moral changes more and more strongly confirm the idea that our society has entered a qualitatively new state, where the existing contradictions seem to be very complex and diverse. This is especially noticeable in the radical breakdown of the value system, which is more reflected in the crisis of the family and family relations. The family has always been an essential link in the chain of social existence. Family life is connected with the sexual and age division of labor, housekeeping, mutual help of people to each other, the intimate life of spouses, the extension of the family, and therefore the reproduction of the people, the upbringing of a new generation, as well as spiritual, moral, legal and psychological relations. In a family, an individual, sacrificing some of his own characteristics, enters as a member into a certain whole.

The family, as the primary unit of society and a kind of focus for the entire set of social relations, is an important means of education and the sphere of formation of the spiritual and moral foundations of the younger generation. It is in it that a complex and important process of the formation of a person's personality takes place in all directions: physical, labor, spiritual, moral, aesthetic. The family not only lays the basic foundations, but also sharpens the facets of the personality through its consistent familiarization with eternally living and enduring spiritual values, which in turn expands the possibilities for moral education and upbringing of a person, the formation of his worldview and the enrichment of the inner world. It is here that a person is first included in public life, learns its values, norms of behavior, ways of thinking, language. The first mentors in the life of every young person are parents - the dearest and closest people to him.

The first life lessons a person receives in the family. His first teachers and educators were his father and mother. It has long been established that for a person, common family everyday joys and sorrows, successes and failures are a source that gives rise to kindness and sensitivity, a caring attitude towards people. The family gives the first ideas about good and evil, about the norms of morality, about the rules of the hostel, the first labor skills. It is in the family that life plans and ideals of a person are formed. And here the microclimate of the family, the moral position taken by the parents, their attitude to what is happening around are of great importance. A full-fledged family, including mother, father, children, ideally grandparents, develops the experience of the past and the present on the basis of family relationships, and also serves as a kind of bridge to the future. The economic basis of the family, as a rule, is the father. We most often call him nothing more than "the breadwinner of the family." And the mother, according to tradition, took and takes upon herself the main concern for caring for children and most often makes a more serious contribution to their spiritual and moral development. Grandparents make a significant contribution to family spiritual, moral and labor education.

They instill respect for elders, family traditions, love for their native land through folk songs, fairy tales, sayings, and simply through a direct relationship to everything they are involved in in everyday life. According to popular opinion, without communication with relatives, with parents, brothers and sisters, as well as with the native side, a person is helpless. Children should know under what conditions their grandparents grew up, what trials they went through. In every house, where, according to a long tradition, family heirlooms, talismans are carefully kept, children proudly talk about their grandfathers and great-grandfathers. Spirituality and mutual understanding of children disappear when conflicts arise in the family, often becoming chronic. In families where shouting and corporal punishment, rudeness and violence against children are regularly manifested, all conditions are created first for mental disorders, and then for the antisocial behavior of the children themselves. Become

a wise friend and mentor of your child, to try to gently guide the child's thoughts in the right direction without destroying his own initiative - these are the conditions for spiritual education in the family. It is necessary to use naturally occurring situations or create situations specifically for understanding the emotional states of people, their moral values, business and personal qualities, and opportunities in various activities. In other words, the family is a school of education, the transfer of life experience, worldly wisdom. Unlike other educational institutions, the family is able to influence and, as a rule, influences all sides, facets of a person throughout his life. That is why it can be said without exaggeration: only that state has a future in which the family is surrounded by attention and care and is considered as the highest primary value of the state.

And, conversely, where the family is forgotten, where it plays a secondary role among other social institutions, that state does not and cannot have a future, and the people have prospects for their well-being and prosperity. Therefore, any neglect of the family leads not only to a decrease in its prestige, but also, as a result, to the loss of spiritual and moral traditions, the formation of an egoistic consciousness, a consumerist attitude to the world, and the destruction of the humanitarian sphere of domestic education. Unfortunately, all this is the sad reality of our reality. Today, as O.M. Potapovskaya, it is possible to formulate general strategic principles that should be the basis of spiritual and moral education. - The traditional, well-known and irrevocable principle of the age and individual approach in the upbringing of the younger generation. - The principle of consistency, based on the unification of domestic traditions of family and public education into a holistic developmental process based on common socio-cultural values ​​and technologies for effective interaction, orientation of parents to provide prerequisites for psychophysical development and spiritual and moral development of the individual. - The principle of interactivity, which involves the use of personality-oriented approaches, forms of upbringing and education of children and parents (pedagogical support for the family as a whole), taking into account the real state and needs of the family. - The principle of cultural conformity, capable of helping to ensure the continuity of domestic socio-cultural traditions, establishing them as the main spiritual and moral support and the main value orientations in the perspective of personal and civilizational development. - The principle of mastering by teachers, parents and children the leading value orientations inherent in the domestic way of life, acquaintance with the phenomenon of Russian civilization, the general context of its fundamental values ​​and ideals, forms and norms of sociocultural practice, familiarization with the values ​​and "meanings" of national culture, the development of internal spiritual peace. - The principle of socio-cultural and psychological adaptability of the content of educational programs and programs for the interaction of educational institutions with the family, which implies that the program content meets the needs of the families of educational institutions as participants in the educational process. These principles, from the point of view of O. Potapovskaya, are a priority in creating a developing system "child - educator - parent", the various characteristics of which may vary depending on the characteristics of the educational institution, the region, the specifics of the social order.

Today, more than ever, it is important to educate the family in matters of spiritual and moral education, starting from the first years of life, as well as the interaction of the education and health care systems on the pressing problems of a young family, the creation of a subject-developing environment close to the traditional foundations of education, the revival of the traditions of breastfeeding children , the use of a rich arsenal of folklore means in educating babies (lullabies, nursery rhymes, proverbs, finger games, etc.). In the media, professional educational institutions, family associations, training courses dedicated to the Russian patristic pedagogical heritage are in great demand, because only by recreating the pedagogical culture can we restore the spiritual, moral, bodily, and social health of the family and children. The main content of spiritual and moral development, upbringing and socialization are the basic national values ​​stored in the religious, cultural, socio-historical, family traditions of peoples, passed down from generation to generation and ensuring the effective development of countries in modern conditions. The criteria for systematizing basic national values, dividing them into certain groups are the sources of morality and humanity, i.e. those areas of social relations, activity, consciousness, reliance on which allows a person to resist destructive influences and productively develop his consciousness, life, system of social relations.

The traditional sources of morality are: - patriotism (love for Russia, for one's people, for one's small homeland; service to the Fatherland); - social solidarity (personal and national freedom; trust in people, institutions of the state and civil society; justice, mercy, honor, dignity); - citizenship (rule of law, civil society, duty to the Fatherland, the older generation and family, law and order, interethnic peace, freedom of conscience and religion); - family (love and fidelity, health, prosperity, honoring parents, caring for the elders and the younger ones, caring for procreation); - work and creativity (creativity and creation, purposefulness and perseverance, diligence, thrift); - science (knowledge, truth, scientific picture of the world, ecological consciousness); - religion; - art and literature (beauty, harmony, human spiritual world, moral choice, meaning of life, aesthetic development); - nature (life, native land, protected nature, planet Earth); - humanity (world peace, diversity of cultures and peoples, human progress, international cooperation).

The system of basic national values ​​is of key importance not only for education, but also for the organization of life in any country. This system determines the self-consciousness of the people, prioritizes social and personal development, determines the nature of a person's relationship to the family, society, state, work, the meaning of human life. So, summing up, it can be noted that the basis of spiritual and moral education is the spiritual culture of society and the family, as the cells of society - the environment in which a person lives, in which his formation and development takes place. The spirit that reigns in the family and by which parents live - people who make up the closest social environment of a person, turns out to be decisive in the formation of the inner world of a person in the process of becoming his personality.

Literature

1. Azarov Yu.P. "Family Pedagogy". Politizdat 1985

2. Dynamics of the values ​​of the population of reformed Russia. M., 1996

3. Derekleeva N. I. "The ABC of the class teacher." Primary School. Moscow, 2008

4. Kon I. S. "Child and Society". M., 1988

5. Korchak J. Education of personality. Book. for the teacher. M.: Enlightenment. 1992.

6. Molchan E. M. Formation of spiritual and moral values ​​of high school students: a dialogic aspect / E. M. Molchan // Proceedings of the Russian State Pedagogical University. A. I. Herzen. Postgraduate notebooks. No. 2007. - S. 281-284.

7. Potapovskaya O.M. Modeling the spiritual and moral education of children in a preschool educational institution based on the value dominants of the domestic socio-cultural tradition / O.M. Potapovskaya // Vestnik PSTGU IV: Pedagogy. Psychology 2013. Issue 1 (28). pp. 27-50

8. Pankova T. A. “On the formation of moral and civic positions of schoolchildren. Sociological Research” 2002

9. Patrusheva I. N. The role of the family in the formation of spiritual and moral personality // Theory and practice of education in the modern world: materials of the IV Intern. scientific conf. (St. Petersburg, January 2014). - St. Petersburg: Zanevskaya Square, 2014. - S. 192-197

10. Solovtsova I. A. Spiritual education of schoolchildren: problems, prospects, technologies. / I. A. Solovtsova // Educational and methodological manual for teachers and students. - Volgograd: VGIPK RO Publishing House, 2004. - 49 p.

11. Sukhomlinsky V. A. “Selected pedagogical works. Pedagogy". Volume 1-3, 1981

12. Fopel K. How to teach children to cooperate? Psychological games and exercises: In 4 volumes. — M.: Genesis, 2003.

13. Kharchev A. G., Matskovsky M. S. "Modern family and its problems" M., 1996

14. Honeker M. "Family as a factor in the formation of a teenager's personality." M., 1979. 15. Chernilevsky D.V. Spiritual and moral values ​​of the educational system of Russia in the XXI century. / D.V. Chernilevsky - M.: RIO MGTA, 2003.

Spiritual and moral values ​​that have developed in the process of cultural development of Russia (according to the Strategy for the development of education in the Russian Federation for the period up to 2025)

• philanthropy
• justice
• honour
• conscience
• personal dignity
• faith in good
• the desire to fulfill a moral duty to oneself, one's family and one's Fatherland

We need to look for formulations that will be accepted by all

Archpriest Alexander Ilyashenko, rector of the Church of the All-Merciful Savior of the former Sorrowful Monastery (Moscow)

Archpriest Alexander Ilyashenko

It seems to me that the idea of ​​the document is good and correct, but it still needs to be finalized. For example, in the Strategy there are stamps coming from the Soviet times. So, it is said about the education of a person who is able to realize his potential in the conditions of modern society. But modern society is not a constant, changeable value, and how long it will exist in this form is unknown: the conditions of our life are changing quite quickly.

It turns out that we orient the personality to a short historical period, to something rapidly changing, transient? Or do we still give it traditional values ​​that are truly significant both in the past, in the present and in the future? The contradiction comes out.

The document lists traditional values, and the words seem to be named correctly, but some can be understood in the broadest sense and sometimes, unfortunately, not at all the way the creators of the document understood them. Under them, you can adjust any point of view, even one that contradicts the intention of the authors.

For example, what does “moral duty to oneself, one’s family and one’s Fatherland” mean? Here, for example, General Vlasov believed that he was fulfilling his moral duty to himself and to his Fatherland, while personally swearing allegiance to Hitler.

The strategy is designed for ten years. This, too, seems strange to me. How can the Strategy for Moral Education be adopted for only ten years? What, in ten years it should change? After all, strategy is inherently a slowly changing thing. Strategic tasks should not be momentary. And the sphere of moral education should be guided by truly traditional values ​​that were valid hundreds of years ago.

By the way, such a concept as patriotism fell out of the document. This is not only a personal duty to the family and the Fatherland, but something more specific and broader at the same time. Our ancestors had a wonderful generalization, the imperative - to serve their Fatherland faithfully. The words "faith and truth" no longer have a double sound, they cannot be interpreted arbitrarily.

This document is about the moral education of children. It is important to ask the question - who do we want to get from these children in years to come? If the faithful sons of their Motherland, ready to serve it with everything they have, then this is an important attitude.

It is impossible to put a deep and extensive thought into one phrase, but it is necessary to select wordings that really appeared thanks to the national experience and wisdom of the people, and which are difficult to interpret in any other way. This requires a lot of work - intellectual, research, historical, and so on. Therefore, I repeat, I would suggest further serious work on the document.

We need to look for formulations that will be accepted by everyone, by all our people. He must feel that everything that sounds in the document comes from his long-standing traditions and corresponds to his inner values. Then there will be no need to write a strategy for ten years, fifteen, twenty: it will be natural for the people, deep and, therefore, permanent.

Values ​​that prevent taking bribes

Archpriest Fyodor Borodin, Rector of the Church of the Holy Unmercenaries Cosmas and Damian on Maroseyka in Moscow.

I think that the document contains an excellent list of traditional values. For us Christians, values ​​are born from our faith and are nourished by it.

But if the state instills in its citizens respect for them and teaches these values ​​in the ways that it has, first of all, of course, through school, then I am all for it. Because we really miss all this in our lives.

I can say from my own experience: for fifteen years, since 1992, I taught a subject in general education schools that today is called the foundations of Orthodox culture. So, children eagerly listen to words about any virtue, about honor, about conscience. Like dry land, they soak up moisture stories about the noble deeds of those who lived on our land before. All this is what makes a person.

Moreover, if a person strives for good, and in the family they don’t explain all these things to him, they don’t talk about the basic moral principles that are discussed in the document, then what he heard at school will help him behave differently than his parents.

It is important to overcome the current situation in which the school has long distanced itself from education, leaving only teaching. The school, of course, should educate. Both at school and at the institute there must be a code of conduct, a distinction between permissible and not permissible things.

I remember when I entered seminary in 1988. Our stream was the first when four classes were recruited at once, before that they recruited one or two. And somehow I was talking to a student of the academy and heard from him: “It became hard for us. When we came to study at one time, the general atmosphere digested us, we learned how to behave, how not to. There are so many of you, you often misbehave and you don't feel like it's out of tune with our traditions." But then these very traditions defeated us.

So, I repeat, an educational institution should educate a person. This can be done on the basis of teaching literature, national history. Although it happens that teachers of non-humanitarian subjects - mathematics, physics, chemistry - also become moral ideals for children - by the way they behave and their behavior corresponds to the code that is declared at school. Such a teacher can forever remain an older friend, a teacher of life for a growing child.

Now we are faced with the fact that the basic values ​​of our society, unfortunately, are consumption, profit, entertainment, relaxation and other things that destroy the country and the human soul. This, of course, must be resisted.

If the list of values ​​listed in the document works in our society, it will be much easier for all of us to live. The document speaks of duty to the Fatherland, to neighbors. I would expand this concept and introduce the principle of service there, because in Russia this principle, especially for sovereign people, is the only principle that can make a person internally resist the temptation to take bribes or use his official position as a personal resource.

List of values ​​- only in the context of the Strategy

Archpriest Maxim Pervozvansky, editor-in-chief of Naslednik magazine

The document, in my opinion, is constructed very interestingly from the point of view that the part where values ​​seem to be singled out separately allows you to hide from too radical liberals: “We didn’t say anything special” ... That is, there are no specific traditional values ​​​​in the list itself - vague general concepts from the series "for all the good against all the bad" are listed. If everything looked like that Russia is ready to nurture and defend such traditional values, then it would be more of a failure than an achievement.

But this list cannot be considered outside the context of the strategy as a whole.

This document unequivocally shows the concern of our leadership that there is no ideology at all in the country. And this is bad in the face of the obvious military danger in which our state is located, the Military - in the sense of the unambiguously ongoing "cold war". Usually the backbone of the state is people who, in the words of the Strugatskys, want the strange. They are not limited to food, a garden, a house, a dog, a couple of children, but are looking for deeper and more serious meanings. Such people become indispensable for the country as Matrosovs, Panfilovites, Pavlichenkos. It is these people who are the gathering, cementing core. In order for such people to appear, they must be ready not in words, but with their whole lives to accept certain ideas. But where can one get ideas if there is no ideology in the conditions of the society in which we live? The problem is that we really live in a secular state and the Constitution states that we do not have a state ideology.

Therefore, we have a woman who wanted to go to ISIS.

I think that the state understands this well and therefore special gaps have been left in the concept of education. It is an open document, and therein lies its importance. On the one hand, it is as broad as possible, on the other hand, it speaks of education as a priority. In the nineties of the last century, the word upbringing was generally withdrawn, in the "zero" - it became allowed, admitted as a second plan. With this document, education returns to the life of society as its most important component.

"Values" in isolation from Christian ethics turn into abstract concepts

Hegumen Agafangel (Belykh) Rector of the Bishops' Metochion of the St. Nicholas Cathedral in Valuyki (Valuysk and Alekseevsk diocese), an employee of the Synodal Missionary Department, head of the Spassky missionary camp, in the village of Tiksi, the Republic of Sakha.

Hegumen Agafangel (White)

The desire of the government of the Russian Federation to once again somehow strengthen and rally the people of our country is understandable, taking into account “the urgent needs of modern Russian society and the state”, relying on traditional and spiritual values. It is a pity that, at the same time, “Decree No. 996-r” professes not a Christian, but a completely pagan approach to the issue, characteristic of the Roman Empire, for example, recognizing all gods and all religions, if only their adherents would bow to the emperor and serve to strengthen states. That is why, by the way, Christianity was persecuted, because Christians could not recognize the divinity of the emperor.

Yes, and philanthropy, and brotherhood, and honor, conscience, will, personal dignity, faith in goodness, and so on and so forth - very good. But, by themselves, apart from Christian ethics, they turn into abstract concepts. What does abstract “faith in goodness” mean, or who is the source of “conscience and moral duty” in a person?

In Christian axiology, God and the observance of his commandments are in the first place, and man is in second place, because our attitude towards our neighbor is built through our attitude towards God. Here, humanity is not an end, but a means. Conscience and will are a gift of God, and a believer in “good” knows the Name of the One Who is the Source of all good.

In any case, what is planned to talk with children about morality and philanthropy is not bad. But one cannot hypocritically assert that we are relying on "a system of spiritual and moral values ​​that have developed in the process of Russia's cultural development," without saying a word about Christianity, which has become the most important forming factor for everything that we can call Russian culture. It seems that again, they are trying to take from the Church what is necessary and useful for the state, leaving the Church of Christ itself behind.

We might not be ashamed of our Christian roots

Priest Filipp Ilyashenko, Deputy Dean of the Faculty of History of PSTGU.

When we pronounce the word "strategy", we understand that we are not talking about something momentary, which is operational, not about something tomorrow, which is tactical, but about strategic, that is, about what determines the future. Strategy determines the future. I do not take responsibility for talking about what should be the strategy for the development of education in our country today, but I will express some reflection on the material that is presented to us as a document that determines the strategy, that is, our future.

This document already on the first page in the section "General Provisions" gives the basis on which the education system should be built. These are four lines of text, two and a half of which are devoted to listing the "spiritual and moral values" named in the strategy that have developed in the process of Russia's cultural development. It seems to me that in itself this enumeration reflects an attitude that is not new for the human worldview towards traditional spiritual and moral values, as general humanistic values, as values ​​that exist in themselves in relation to a person.

But you probably need to be a poorly educated, completely historically illiterate person, “Ivan, who does not remember kinship,” to deny that all spiritual and moral values, traditional values ​​known so far, are values ​​associated with Christianity, that is, with Christ. When we see a list of what constitutes spiritual and moral values ​​on which the strategy for the development of education in Russia will be based in the next 10 years, we must say that it is difficult to see Christ in this list, it is difficult to see the basis on which only grow any value declared in this list, and, accordingly, some kind of education can be built.

We live in a unique time when, in a certain sense, the masks have been thrown off. We can no longer wear the mask of the communist ideology of the Soviet period, terrifying with its hypocrisy and simply demagogy and lies, which poisoned and destroyed that great state, with all the cruelty of its creation and the hardships of its existence - the great state that was the Union of Soviet Socialist Republics. We can now call a spade a spade. Today we can say that fascism is fascism, and there is no need to talk about a cozy concentration camp, trying to justify Nazism. And we do not need to talk about the great Stalin, trying to justify Stalinism as such, and the lies of communism, the lies of the Bolshevik Leninist state as a whole.

We can now say directly, following one remarkable Russian ruler, that "Russia has no allies except the army and navy." Moreover, now with some relief we can say that now Russia still has these allies. Five years ago, one could doubt whether these allies, the army and the navy, were still alive, or had already departed to another world, and they are no more. Now, it seems to me, we can say that they are.

Finally, we can really state now that this great friendship, these hugs and handshakes, with which the civilized world greeted, as it seemed to us, our freedom, in fact, were a greeting for the destruction of a great state and a geopolitical, economic, military rival. We need not pretend that their values ​​are our everything, and our goal is the values ​​by which the Western world lives. We can call perversion perversion, same-sex cohabitation not as a family, but as a ungodly and unnatural state of man. We can call a family the union of a man and a woman who love each other, who have determined their relationship by appropriate civil acts, and sometimes by a testimony before religious worship.

We can say that now our real friends, false friends and hidden enemies have shown their attitude towards our country and our people. Not in order to engage in witch-hunting, not in order to arouse aggression and hysteria, which our lives have been filled with lately, not at all for this. We live in the real world, and we do not belong according to our own merits, but according to the merits of our ancestors, to a great people, and we have a duty left to us by the holy Equal-to-the-Apostles Prince Vladimir, the holy Apostle Andrew the First-Called, other apostles and enlighteners of Russia, to preserve and testify to that treasure which was preached and given to us over a thousand years ago.

Now we could not be ashamed of our Russian origin or our Christian roots and speak about it more clearly. I am not a politician at all and I do not undertake to teach deeply respected politicians something, because it is their bread, as they say, their profession, their duty. But I, as an inhabitant of this country, would like that what my country stands on, what it has grown from, and what, as the history of the 20th century has shown, cannot survive without, does not cause any embarrassment to some kind of public announcement, especially in documents that determine the future of our country. And only in this sense, I think that this document needs some understanding and development.

Do we need to deal with the future of our country? Of course, it is necessary, because our future is being created today. What does it depend on? Absolutely true message - the future depends on children and youth, how we raise them, this will be our future. In this sense, this document is ripe in our time. In itself, the need for this document reflects the crisis of our current state and outlook. This document is required. It is precisely the crisis nature of the current situation, the state, it seems to me, that allows us to say without a hitch what we would have been embarrassed to say even 10-15 years ago for one or another political and other reasons.

Prepared by Oksana Golovko, Tamara Amelina