Spiritual and moral values ​​of the individual in family education. The essential characteristic of the concept of "spiritual and moral values

Spiritual and moral values ​​- the basis of education modern personality

G.V. Musatov

teacher of Russian language and literature,

OGAPOU

"Belgorod College of Public Catering"

Belgorod region, Russia

“In the future Russia, education should not be separated from spiritual education…” E. N. Ilyin

Spirituality occupies a special place among the highest values ​​honored by the Russian people. For a Russian person, spirituality is self-consciousness, an intense process of "making" one's own soul. The lack of spirituality of the people is a disaster in modern society. It is literature that creates the values ​​necessary for the soul, therefore the subject of literature is very beneficial for the education of spiritual values.

Today, the younger generation is often accused of lack of spirituality, lack of faith, aggressiveness.So, on January 24, 2013 in Moscow in the State Duma of the Russian Federation a round table was held on the topic: "On the protection of the spiritual and moral traditions of the Russian and other peoples of the Russian Federation and their legislative support." In the speeches of the participants, it was noted that “today we are extremely worried about the savagery that embraces society. "According to the UN, in 2004 Russia was in 15th place in terms of human spiritual and moral potential, in 2008 - in 54th place, in 2011 - in 66th place, and today - in 72nd place." President of the Russian Federation V.V. Putin in his message said about spiritual bonds: “There were such bonds in our country. It was written on our banner: "God, Tsar and Fatherland." .

The word "spirituality" is used in the sense of the fulfillment of highly spiritual truths, namely the ability to be kind, merciful, morally balanced, cultured,build your life on the basis of harmony with the outside world, the ability to forgive, and this is spirituality.

One of the strongest sources of spirituality is conscience, and the manifestation of spirituality is love.

By “spiritual and moral education” we mean the process of promoting the spiritual and moral development of a person, the formation of his moral feelings, moral character, moral position, moral behavior. Only through the joint efforts of the state, family, society and the church can a spiritual and moral person be brought up.

Today, the spiritual and moral foundations of Russian society are being seriously tested. Russia is experiencing not so much an economic as a spiritual and moral crisis, the consequence of which is that the totality of value systems designed for youth consciousness is more destructive from the point of view of the development of the individual, family and state. The decline in morals is increasingly perceived as one of the main problems of modern Russia.

The beginning of the 21st century is associated with the return of spiritual and moral guidelines of cultural values ​​not only to the policy of the state, but also to the consciousness of people. This is the basis for the revival of the country, the solution of economic and social problems which is inextricably linked with the upbringing of a person of high spiritual culture. Spirituality and morality are concepts that exist in an inseparable unity. In their absence, personality degradation begins. And education and upbringing are called upon to resist the social process of immorality. In solving this problem, a particularly significant role is assigned to the teacher. The great teacher V.A. Sukhomlinsky wrote: “The best teacher for a child is the one who, while communicating spiritually with him, forgets that he is a teacher and sees in his student a friend, like-minded person. Such a teacher knows the innermost corners of the heart of his pupil, and the word in his mouth becomes a powerful tool for influencing a young, emerging personality. The creation of an environment that encourages moral behavior, moral deeds depends on the sensitivity of the teacher to the spiritual world of the pupils.

Russian literature has always been an expression of the traditions of the people, their needs and aspirations, their soul. It poses urgent questions that require an answer to society, teaches them to solve them by humane means, calls for goodness, humanity, mutual understanding and compassion, educates the spiritual and moral qualities of a person. “Literature has one goal - to help a person, breathe on him when reading a book with warmth and kindness,” said V. Rasputin.

The idea of ​​spiritual and moral development of a person is the basis for the education of a modern personality. And spiritual and moral education creates conditions for the education of a person who lives in harmony with his conscience. Love for Russian literature helps to instill a sense of pride among students for the fact that they are the heirs of Russian culture and traditions, they recognize themselves as citizens of their country, and for the fact that they are responsible for its present and future.

It is impossible to study Russian literature in isolation from national culture, its spiritual origins. Literature spiritually enriches a person, affects the moral character of a person, forming the spiritual and moral qualities of a person.

M. Gorky’s story “The Reader” speaks about the essence of literature: “The purpose of literature is to help a person understand himself, raise his faith in himself and develop in him a desire for truth, fight vulgarity in people, be able to find good in them, excite in their souls there is shame, anger, courage, to do everything so that people become nobly strong and can spiritualize their lives with the holy spirit of beauty. Here is my formula; it is, of course, incomplete, schematic… complete it with everything that can spiritualize life.”.

Self-education, individual and spiritual knowledge begins with literature real life. In order to form spiritual and moral values ​​in a student, it is necessary to introduce him into the world of literature, as it makes it possible to independently think, reflect, and learn about the world around him. It covers all areas vigorous activity spiritual life of man. It is impossible to imagine spiritual life without literature, since literature is a source of spiritual enrichment, the pinnacle of mental, moral and aesthetic development. The study of literature gives students great cognitive opportunities in self-development and self-education.

It must be admitted that a great contribution to the development of Russian spirituality was made by Russian writers: A.S. Pushkin, L.N. Tolstoy, F.M. Dostoevsky, A.N. Dobrolyubov, N.S. Leskov. So, in the story "The Enchanted Wanderer"

N.S. Leskov reflects the spiritual quest of the Russian people. Difficult spiritual questions are raised in his works by F.M. Dostoevsky, comparing Orthodoxy and Catholicism ("The Idiot"), raising the themes of violence and forgiveness ("The Brothers Karamazov", "Crime and Punishment"), sin and innocence ("The Dream of a Ridiculous Man").

In their moral conclusions and reflections, the writers took examples from the life of the Russian people, while touching the life of both ordinary people and people of the upper classes.

Studying the works of Russian classics, the teacher has the opportunity to conduct a dialogue about spiritual and moral categories relevantproblems of life, about lack of spirituality, about the loss of moral ideals, about good and evil, about the role of the family in the upbringing of a person, heat, duty, courage, love for the Motherland.

Literature lessons are advantageous in that they encourage reflection, it is impossible not to discuss episodes from literary works. Let's take, for example, the words of A. Platonov when getting acquainted with his story "Yushka": "The love of one person can bring to life a talent in another person, or at least awaken him to action. This miracle is known to me ... ". Students vigorously express their opinion about how Yushka managed to maintain goodwill, kind attitude towards people and the world, argue about whether people need sympathy and compassion.

In The Captain's Daughter, A.S. Pushkin contrasted nobility and dishonor, revealed the problems of honor, dignity, and moral choice. For Pushkin, it is important that a person “not lose” himself in the everyday bustle, in the maelstrom of history. The concepts of "love", "nobility", "honor" do not arise by themselves in a person's heart, the formation of the soul takes place in the father's house. The Lyceum became such a fatherly home for Pushkin. The story of A.S. Pushkin " Captain's daughter” helps to teach students justice, decency, fidelity. How important it is to give them parting words, similar to the one that Andrey Petrovich Grinev gave to his son! The words "honor", "duty", "Fatherland" were holy for Grinev, his father. Honor, courage, love for the motherland have always been inherent in the best representatives of Russian officers. Following once given military oath was the norm for a Russian nobleman. For M.Yu. Lermontov, service to the Motherland faithfully is first of all. Fighting fearlessly himself, he writes about the battles in a simple and understandable language, accurately, sincerely and truthfully conveys the ingenuous speech of a Russian soldier, a veteran of the Battle of Borodino. From under the pen of M.Yu. Lermontov comes the image of an officer in the Caucasian war - Maxim Maksimych - who faithfully serves the Fatherland, not caring about awards, depriving himself of his family, but does not complain and does not doubt for a minute that he is doing the right thing .

Officer honor and love for the motherland accompanied Count Leo Tolstoy both in the Caucasus and in the Crimea. The heroes of "Sevastopol Tales", "Cossacks" are courageous and beautiful. And the life path of Prince Bolkonsky - the beloved hero of Leo Tolstoy - is the path of honor, true nobility, fearlessness.

Or, for example, the author’s idea of ​​a person’s moral responsibility for everything that happens around captivates students when studying L. Tolstoy’s story “After the Ball”, fascinates fidelity in love in W. Shakespeare’s tragedy “Romeo and Juliet”. Calls to be merciful, to have a sense of compassion, the story of V. Zheleznikov "Scarecrow", to live righteously and honestly instructs the book of Ch. Aitmatov "Slaf". Honor, honesty, conscience, duty, responsibility, compassion, love - this is the basis of the moral behavior of any self-respecting person.

Russian classic literature is the successor of Old Russian, since the theme of meaning human life remains one of the main And this circumstance allows us to speak about the religious nature of Russian literature. According to Nikolai Berdyaev, “in Russian literature, among the great Russian writers, religious themes and religious motives were stronger than in any literature of the world. All our literature XIX century wounded by the Christian theme, all of it is looking for salvation, deliverance from evil, suffering, the horror of life for the human person, people, humanity, the world. In her most significant creations, she is imbued with religious thought... The combination of torment for God with torment for man makes Russian literature Christian even when in their minds Russian writers retreated from the Christian faith.. A.S. Pushkin, M.Yu. Lermontov, N.V. Gogol, I.S. Turgenev inherited images, ideas, even the style of composing ancient Russian literature. High moral qualities, friendship, partnership of strong and courageous people, love for the motherland are embodied in the story of N.V. Gogol "Taras Bulba".

Love as a spiritual rebirth is one of the main motives of Russian literature. At the same time, the authors first of all sought to show how it affects the spiritual development of a person. Therefore, the theme of love occupies an important place in the work of writers and poets.XIX- XXcentury. Examples and ideals of light feelings, harmonious relations between a man and a woman in the love lyrics of A.S. Pushkin, M.Yu. Lermontov, F.I. Tyutchev, A.A. Fet, A.A. Blok, S.A. Yesenin, A.A. Akhmatova, in the works of L.N. Tolstoy (“War and Peace”), I.A. Bunin (cycle "Dark Alleys"), A.I. Kuprin (“Garnet Bracelet”. In the novel “War and Peace”, love as a spiritual rebirth occupies one of the central places. A serious passion for Prince Andrei for young Natasha Rostova helped him look at the world with a new look. Thanks to the girl, the prince again believed in himself, in life And before his death, the thought of a bride reconciled him to a difficult fate: the presence of his beloved, no doubt, encouraged Andrei and eased his suffering.

Thus, writers and poets in their works have always paid special attention to describing the inner world of heroes, their feelings and experiences.

It is hardly possible to consider a moral person who does not know the history of his people, his Motherland, his native language and literature. Rich opportunities for educational impact on students are provided by works about the Great Patriotic War. Exactly at military prose the problems of duty and personal responsibility for the fate of the fatherland, the world, the problems of moral choice and patriotic memory, which concern the modern reader, converge.

A special role is assigned to us teachers in solving this problem. After all, wewe have a very strong weapon - this is a word, artistic speech, a book. And “The book, according to A. Herzen, is a spiritual testament of one generation to another, the advice of a dying old man to a young man who begins to live, an order transmitted by a sentry going on vacation to a person who takes his place.”

How relevant are the words of Leo Tolstoy to everything that has been said: “In order to live life well, one must understand what life is and what one should and should not do in this life. In each person there are 2 people: one is blind, bodily, and the other is sighted, spiritual. One - a blind man - eats, drinks, works, rests ... The other is sighted, spiritual man- does nothing himself, but only approves or disapproves of what the blind, animal man does. The sighted, spiritual part of a person is called conscience. This spiritual part of a person, conscience, works just like a compass needle. The arrow moves from its place only when the one who carries it leaves the path that it shows ... The same with conscience: it is silent while the person does what he must. But as soon as a person deviates from the real path, conscience shows a person where and how far he has strayed. Conscience is the law of goodness in the human soul. .

Bibliography:

M. Gorky. s.ch.in 16 vol.

Berdyaev N. On the nature of religious thought in the 19th century. (ch.7)

L. N. Tolstoy, "The Way of Life" // Pedagogy. - 1910. P.21

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Table of contents [-]

Spiritual development moral values - the most important condition for the formation of personality. It ensures the true maturity of the mind and soul of a person, allows him to regulate own behavior and, ultimately, facilitates the process of its existence. Ethical guidelines enable the microcosm of an individual to merge harmoniously with the outside world.

The purpose of the development of spiritual and moral values ​​is to prepare the consciousness of the individual for spirituality, mastering it moral experience humanity, the development of a stable habit of moral behavior.

How is the system of moral guidelines arranged?

The totality of interests, knowledge, preferences that are essential for the individual is his spiritual and moral values. The presence or absence of certain priorities in a particular individual makes it possible to judge the degree of development of his inner world.

There are four positions in the hierarchical system of personal priorities:

1.Customized: life, human rights, freedom, kindness, fidelity, dignity, honor, courtesy, creativity, diligence.

2. Family: parents, house, family heirlooms, memory.

3. Cultural-national: homeland, its history and traditions, native language, patriotism.

4. Universal: science, ecology, world, culture, art.

Development of spiritual and moral values ​​of the highest order

The more relevant the moral landmark and the more difficult it is to achieve, the higher its value status. The category of fundamental ethical values ​​includes: life, goodness, happiness, freedom. These categories reflect the essence of not only morality, but the whole existence of man.

They cement our being, direct it, serve as a compass in the daily activities of a person. Life is an absolute value for each of us. It is associated with growth, development, harmony, freedom. Its antipode is death - a symbol of stopping, decay, bondage, chaos.

The central concept of human morality is goodness. It is this value that structures relations between people on the principles of unity, respect, and altruism. In the understanding of many people, goodness is an indisputable good, a moral standard of a person.

The absence of external taboos that restrict the individual's behavior is freedom. However, this concept is not identical to full autonomy. Human behavior as a social being is always constrained by moral necessity. Another thing is that he voluntarily accepts the restriction of his freedom, realizing the importance of social demands. This is achieved by putting each imperative into practice and turning it into a personal conviction.

Man's freedom is realized through his moral choice. In most cases, a person faces a dilemma between beneficial evil and sacrificial good. The solution of this conflict in favor of the latter is a sign of the behavior of a morally complete person.

The complex of experiences of a person making a moral choice is indicative. An act motivated by a deep conviction in the benefits of good is accompanied by true satisfaction. If a person acts solely on self-compulsion, not fully realizing the correctness of his decision, then his feelings are far from pleasant.

Ways of development of spiritual and moral values

The formation of the moral code of the individual is carried out in several ways:

way purposeful education personality;

As a result of the implementation of the self-development program;

Through the spontaneous influence of life circumstances and people around.

Sensitive milestones in the development of spiritual and moral values

Psychologists note the role of the age factor in the process of ethical growth of the individual. Thus, childhood is considered a time conducive to the laying of such qualities as responsiveness and mercy, as well as their moral antipodes - aggressiveness and indifference. At the same time, perseverance and endurance are formed.

In adolescence and youth, interest in society awakens, and we can already talk about the birth of social ideals. At the same time, such characteristics as will and kindness are more stable than, say, patriotism.

In a word, the crystallization of the spiritual and moral framework of a personality is a life-long process. And the sooner it becomes conscious and purposeful, the better. The fact is that the behavioral stereotypes that arose in childhood and adolescence are difficult to cope with in the future. corrective work from the side of consciousness. Therefore, the practice of neutralizing negative properties with positive ones, even when the psychological environment changes, is a complex and difficult to predict process.

Psychological mechanisms for the development of spiritual and moral values

The main moral and educational form that guarantees the correctness of the child's actions is the game. She is not something imposed on him, an outsider. In it, as in nothing else, the behavior of the baby is strictly regulated by various rules. Submission to them gives the child pleasure. It is this, and not the fear of punishment, that is the main regulator of his actions.

The mechanism of familiarization with the spiritual values ​​of adolescents is somewhat different. Its chain includes such links as search - evaluation - choice - projection. For an adult individual walking the path personal growth and self-development, the following way of acquiring spiritual and moral attitudes is characteristic:

Emotional acceptance of new knowledge;

His awareness through critical thought analysis;

Inclusion in one's own system of value orientations.

Is there always a place for exploits in life?

How does the development of spiritual and moral values ​​affect the moral and motivational behavior of a person? In what situations does he show willingness to act according to ethical standards?

The striving for goodness and truth, as a rule, invariably encounters temptations and temptations. The human soul is a field of incessant struggle between light and dark. Therefore, a beautiful highly moral act always involves a strong-willed effort aimed at self-restraint.

This explains the fact that not all individuals dreaming of feats are ready to accomplish them. After all, only a strong personality can realize the desire to behave in accordance with their moral convictions.

Therefore, spiritual and moral development involves taking into account the mental characteristics of each individual. Thus, the dynamics of the formation of volitional qualities - independence, endurance, determination - is largely determined by the type of personality's temperament. However, one must understand that without an iron will, the brightest ideals will be like ghost beacons: their light will never lead to the desired goals.

The Strategy for the Development of Education in the Russian Federation for the period up to 2025, signed by the Prime Minister of the Russian Federation Dmitry Medvedev, states that the Strategy is based on a system of spiritual and moral values ​​that have developed in the process of Russia's cultural development (see the list below). What do priests think about this list of traditional values? 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
• honor
• 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 give her traditional values that are truly significant in the past, present and 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.

Archpriest Fyodor Borodin 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 secondary schools, which today is called the basics 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

Archpriest Maxim Pervozvansky. Photo by Yulia Makoveychuk The document, in my opinion, is built very interestingly from the point of view that the part where the 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 ones in the list itself there are no traditional values ​​- 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. Because further, in various paragraphs of the document, the accents are still placed, they talk about important things, including real values. 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 sad example of a student, Vari, 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. This open document, and in this 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 (Belykh) It is understandable that the desire of the government of the Russian Federation to once again somehow strengthen and rally the people of our country, 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 it is impossible to 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.

Priest Philip Ilyashenko 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 something that determines 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, loving friend friend, who determined their relationship by appropriate civil acts, and sometimes by 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 to engage in witch-hunting, not to arouse the aggression and hysteria that fills our lives in Lately, not for that at all. We live in real world, and we belong not 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 Rus', to preserve and testify to the treasure that was preached and handed down 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

The spiritual values ​​of a person testify to his highest level of development, to personal maturity. By its nature, spirituality itself is not so much a structure, but a way of human existence, which includes responsibility and freedom. It is these values ​​that help each individual to break out of the environment of isolation, limited only by material needs. Thanks to them, a person becomes part of the creative energy. higher powers. He is able to go beyond his own inner "I", opening up in interconnection with the world at a higher level of development. It is important to note that spiritual values ​​motivate a person to perform certain actions that are radically different from ordinary, mundane ones. In addition, they act as a kind of prerequisite for responsibility, granting personal freedom, infinity.

Types of spiritual values

1. Meaningful values are ideals, the main life guide that connects the universe of the individual with dehumanized existence. They carry purely individual character, both for the person himself and for the history of each culture. The main concepts inherent in this species are life and death, the opposition of good and evil, peace and war. The past, memory, future, time, present, eternity - these are the worldview values ​​that are subjected to comprehension by a person. They form an idea of ​​the world as a whole, which is undoubtedly characteristic of every culture. In addition, such ideological and philosophical values ​​help determine the attitude of each of us to others, about the place in this world. Ideas about individuality, freedom, humanism and creativity help us in this. It is worth noting that they border on the values ​​belonging to the second type. 2. Moral relate to those spiritual values ​​that help the individual to regulate her relationship with people from the point of view of the eternal struggle between existing and proper actions, concepts. This category of values ​​is associated with such unwritten laws as: prohibitions, principles, norms, prescriptions. The main ones here are good and evil. A person's idea of ​​them determines, first of all, his interpretation following values: dignity, humanity, justice and mercy. It is with their help that a person is able to see himself as a part of all mankind. Thanks to these concepts, the main, “golden” rule of morality is formulated: “Do with others the way you would like to be treated towards you.” Moral values ​​regulate relations between communities, groups of people and also includes the following concepts:

• conscientiousness;
• loyalty;
• patriotism;
• duty;
• honor;
• collectivism;
• diligence;
• politeness;
• tact.

3. Aesthetic values associated with the creation of harmony, its identification. The feeling of psychological comfort comes precisely when the individual manages to establish relations with the world, with others and with himself. This category of spiritual values ​​plays an important role in a person's life, because they are closely related to his emotional culture, the ability to experience a strong character, the ability to feel various shades feelings and moods. Aesthetic values ​​constitute ideas of integrity, perfection and include: comic, beautiful, tragic and sublime.

Spiritual and moral values

Moral values ​​are a set of norms that form the moral code of each person. They, along with the spiritual, form the basis of society. So, spiritual values ​​are a measurement of life not by the number of new material acquisitions and a sum of money in a wallet, but moral ones - principles that are fundamental for a person in any situation. She will not violate them under any circumstances.

Moral values ​​should be instilled in every person with early childhood. But it often happens that people do not even understand what moral values ​​are and what they should be.

Instruction Moral values ​​are the basic rules and principles of human behavior in society. Each person, when he lives with other people, must adhere to the rules to maintain stability and create favorable conditions for development, work, and education. Without it, no society can survive. Of course, not every subject will comply with such conditions, for which punishment should be imposed on violators. It is also clear that in every society the rules and values ​​will change: in the ancient world or the Middle Ages it was difficult to imagine the freedoms, boundaries and limits for the individual that appeared in modern society. Moral values ​​should not be confused with the laws of the state: by no means all laws meet these criteria. Moral values ​​usually come not from the mind, but from the heart, but at the same time they are created so that each person can live comfortably and in peace with himself and other people. Many believe that moral values ​​came from the Bible and it is thanks to it that modern citizens know and accept them. In fact, such values ​​have matured in the souls of people since ancient times, and thanks to the Bible they became known and spread as true for the moral existence of man. One of the basic moral values ​​is love for other people. This is not the sensual or sentimental love that a person feels for the opposite sex, but love that is shown to a person regardless of his gender, age, race or religion. This love helps to open the heart to the needs and needs of another person, makes you help even strangers, sympathize with them and not do evil towards others. Thanks to this love, a person will not commit violence against his neighbor - neither physical nor psychological. This kind of love is given very difficult, because people are used to compete, envy, fight, hate. One must learn to love one's neighbor just like any other art. Through love, other moral values ​​emerge, such as kindness and generosity. The most important gift a person can give to another is their time. Therefore, making time for family, friends and even strangers is so important. Sometimes giving something is much more pleasant than receiving. Kindness and generosity are closely related to the ability and desire to help other people, with compassion and means the absence of indifference in a person. Honesty and modesty are also important moral values ​​that many people forget about. To be honest with other people and not to flaunt the good deeds that a person does to others is worthy of respect. It is these qualities that turn into noble human behavior. The terms "morality" and "morality" are used as synonyms. But it is not always the case. Some scholars consider morality to be a separate category of ethics with specific features characteristic only of it.

Morality and Morality

Ethics is a philosophical science that studies morality. Often the terms "morality" and "morality" are considered identical, in this case morality is not a category of ethics, but the subject of its study.

According to some scientists, these concepts differ. For example, according to Radugin, morality is how one should act, the norm of behavior. And morality is real actions. In this case, morality acts as a separate ethical category.

The concept of "morality" is inseparably connected with the categories of good and evil. Good and evil are not related to natural phenomena and processes, but to the actions of people. They can be "moral" and "immoral", which cannot be said about the elements. Good is what contributes to the moral development of a person, and evil opposes the moral ideal. It was in an attempt to answer the question of what is good and evil that morality itself developed and ethics as a science appeared.

Properties of morality

Morality has certain properties. The requirements of morality are objective, but a particular person evaluates the actions. This assessment of the morality or immorality of an act is subjective. Morality is a specific moral system, at the same time it is universal, as it covers the entire human society.

Morality has a practical meaning, but it is not always useful for a given person. Compliance with moral standards often turns against the person himself if his environment is immoral. Morality must be selfless. Greed is immoral.

One of the main components of morality is moral self-awareness. This is a person's awareness of himself, his place in society, the desire for a moral ideal.

The moral culture of a person is divided into internal and external. Internal culture is the core on which the spiritual image of a person rests. These are moral ideals and attitudes, principles and norms of behavior. And the external culture of a person, manifested in the form of a culture of communication, depends on it.

A person's behavior depends on his moral culture. And his actions are evaluated depending on the moral norms and ideals of this society. Moral behavior is determined by the system of values ​​accepted in society. The activities of people are evaluated from the standpoint of good and evil. Thanks to morality, people develop common spiritual and moral values. What should be the moral values

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 global 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 one's life in harmony with one's 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 standards, the 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) special shape public consciousness and the 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. great attention was given 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, provide an opportunity to make a decision in a situation of moral choice, for which - " emotional attitude man 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 fundamentals of legal and entrepreneurial culture in the conditions of market reform of society, leading healthy lifestyle life, morally well-founded, aesthetically enlightened, able to navigate in a 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.

Khubieva, Zaira Albertovna

Academic degree:

PhD in Philosophy

Place of defense of the dissertation:

Stavropol

VAK specialty code:

Speciality:

social philosophy

Number of pages:

Chapter I Spiritual and moral values ​​in the context of socio-philosophical analysis. ^

1.1. Theoretical and methodological foundations for the analysis of spiritual and moral values. ^

1.2. The place and role of spiritual and moral values ​​in human life. J

1.3. Spiritual and moral values ​​in the socio-cultural space of the North Caucasus. ^

Chapter II. Spiritual and moral values ​​and the specificity of their manifestation in the formation of personality.

2.1. The problem of reassessment of spiritual and moral values ​​in the process of becoming a modern personality.

2.2. The main directions of the implementation of spiritual and moral values ​​in the Russian society in modern conditions.

2.3. The influence of the family on the formation of value orientations of the individual in the North Caucasus. ^

Introduction to the thesis (part of the abstract) On the topic "Spiritual and moral values ​​and their influence on the formation of a modern personality"

Relevance of the research topic. In the spiritual content of man essential role play spiritual and moral values, expressed in the nature of moral consciousness and social practice of people, in their views and actions.

Spiritual and moral values ​​cannot exist both without an object (object) and without a person (subject). This is quite obvious, because the interest in spirituality, spiritual and moral values ​​every time in the history of social development is generated by new social relations in which a person finds himself as a person and in which his life activity takes place. Each historical epoch in the development of society is organically connected with every person, his views, attitude, deeds and actions are directly connected with it. In such an environment, a person is both an object and a subject of social relations. Consequently, spiritual, moral and other values ​​exist, since there is a subject-object relationship as a reality, through this relationship.

Spiritual, moral and other values ​​manifest themselves, are found only in the process of human activity in the development of the world, through evaluation. In this sense, spiritual and moral values, like other social values, are inseparable from activity, with an assessment, either actual or potentially present in the possibility of activity.

In such a situation, spiritual and moral values ​​actively influence the formation and development of the personality in the process of its activity. This is especially clearly expressed at the regional level, in particular in the North Caucasus, in the conditions of specific manifestations of the value orientations of the individual during the transformation of Russian society at the present stage of social development.

The problem of a person as a social subject in the course of radical transformations in the Russian Federation is significantly manifested in his spiritual self-determination, self-affirmation and spiritual and moral expression. And these, in turn, are already questions of worldview, an active life position and value orientations of the individual, which are worldview, political and moral convictions, certain stable attachments and principles of behavior. Therefore, understanding the spiritual meaning of the life of a Russian, understanding the essence and role of his spiritual and moral orientations now seem extremely important in search of a way out of the determined difficult situation in the country and, especially, in this polyethnic region.

In modern social philosophy, as well as in philosophical thought in general, the problems of spirituality, spiritual, moral and other values ​​are of current importance not only in theory, but also in ethno-social practice. They are especially acute in modern Russia, which will have to find its own way and a worthy place in the world community of peoples, overcoming its socio-economic and spiritual and moral crisis, as well as the negative consequences of the recent totalitarian past.

In the context of the formation of civil society and market relations in the Russian Federation, the underestimation of the legal culture and democratic values ​​in the country sometimes gives rise to negative processes, expressed in the oblivion of traditional spiritual and moral values ​​by some of the youth, in the growth of crime, in manifestations of xenophobia and Russophobia. It should be emphasized here that a free, but socially ill-bred " spirit of individualism”, selfishness and lack of spirituality among young people break out to the surface of Russian reality, discarding the age-old wisdom of generations in their path, devaluing such high spiritual and moral values ​​as honor, conscience, duty, respect for human dignity and others. This, according to L.P. Bueva, creates the danger of an anthropological crisis in society and creates a clearly expressed threat to the social spiritual security of our country.

This circumstance requires the entire Russian society and every Russian to “develop” a clear idea of ​​a person as a spiritual and moral person, about the meaning of his life and social responsibility. Time requires a search for high humanistic and moral value bases in the implementation of the goals of the formation, development and education of such a person. The corresponding basic grounds are, in our opinion, spiritual and moral values ​​that determine the regulatory function of the phenomena being evaluated by the relationship between good and evil.

The formation of a person's value consciousness at the level of society and the individual is a certain set of attitudes and orientations towards social values ​​- ideals, norms, customs, traditions, etc. The content of a person's value consciousness is determined by many factors, among which the main role is played by spiritual and moral values. Therefore, the most important task in our society today is the development of socially approved worldview, political and moral beliefs and actions, a sense of patriotism and internationalism, tolerance among the general population. This is what is called the system of value orientations of a person as a person. The nature of value orientations largely depends on the extent to which a person can manage his abilities, how correctly he can subordinate his mind, needs to the interests of society and coordinate his actions with the current reality in the country.

Thus, modern scientific research on spiritual and moral values ​​(especially in ethno-social relations) is extremely relevant and necessary. Conceptually, they should absorb everything essential about a person, enriching him spiritually, and contribute to the humanization of ethno-social relations both at the federal and regional levels.

The degree of scientific development of the problem. Philosophy and other social sciences and humanities currently have significant material on the subject of research. In modern socio-philosophical literature, such concepts as spirituality, spiritual and moral values, spiritual development, spiritual revival of peoples, spiritual culture, etc. are repeatedly encountered.

A great contribution to the study of the nature and manifestation of spirituality in the consideration of spiritual and moral values ​​was made by S.S. Averentsev, O.A. Adibekyan, N.G. Aydemirov, P.K. , B.C. Barulin, S.S. Batenin, M.M. Bakhtin, G.S. Batishchev, I.A. Bokachev, L.P. Bueva, I.V. Vidineev, Yu.G. Volkov, V.A. Gidirinsky, Yu.P. Vyazemsky, V.N. Grebenkov, P.S. Gurevich, A.A. Huseynov, A.I. Gerasimova, V.E. Davidovich, M.B. Demin, O.G. Drobnitsky, A.V. Ivanov, E.V. Zolotukhina-Abolina, V.E. Zolotukhin, P.M. Ershov, S.N. Ikonnikov, I.S. Kon, A.N. Leontiev, G.V. Zhuravlev, M.S. Kagan, A.Yu. Korkmazov,

V.N. Ksenofontova, I.D. Kuznetsova, A.F. Losev, M.K. Mamardashvili, N.P. Medvedev, V.M. Mezhuev, V.V. Mironov, V.G. Nemirovsky, B.V. Orlov , Yu.V. Petrov, A.S. Panarin, G.I. Pribytkov, Yu.I. Romanov,

S.L. Rubenstein, V.F. Ryabov, L.K. Safiulin, I.V. Siluyanova, P.V. Simonov, L.N. Smirnova, L.N. Stolovich, V.I. Tolstykh, A.P. Serov, V.P. Tugarinov, A.K. Uledov, V.G. Fedotova, S.L. Frank , S.A. Porokhin, I.T. Frolov, A.G. Kharchev, O.P. Tselikova, E.A. Shapovalova, V.N. Shevchenko, L.E. Shklyar, E.G. Yakovlev and others.

In understanding the structure of the human spiritual world, if we follow the logic of A.I. Arnoldova, I.A. Bokacheva, L.P. Bueva, A.I. Gerasimova, V.A. Gidirinsky, V.N. Grebenkova, M.S. Kagan, V.N. Ksenofontova, I.D. Kuznetsova, S.A. Porokhin, L.K. Safiulina, I.V. Siluyanova, S.L. Frank, V.G. Fedotova and others, the following main elements can be distinguished, the generic concepts of "spirit", "soul" and their derivatives - "spiritual" and "spiritual". So, the largest researcher in social philosophy C.JL Frank, pointing to the heterogeneity of the inner world of a person, writes in his work “ Spiritual foundations of society"that experiences or feelings are manifested in this world" peripheral”, “external” type associated with physical sensation pleasure, bitterness, fear, and the like. But, at the same time, there are deep experiences that more fully express the nature of a human being. C.J.I. Frank at the same time defines experiences of the first kind as spiritual, in the second - as spiritual. V.G. also writes about the role and significance of the spiritual and spiritual and moral in the life of a person, in the practical development of reality. Fedotov in his monograph " Practical and spiritual exploration of reality».

Considering the nature and origin of spirituality, spiritual and moral values ​​A.I. Arnoldov, Yu.P. Vyazemsky, P.M. Ershov, A.M. Korshunov, I.D. Kuznetsova, P.V. Simonov point to the spirit and soul of a person as phenomena of his inner world, to the spiritual and moral criterion as an evaluative basis of human activity. A broader interpretation of spirituality is given by A.I. Arnoldov. He believes that spirituality is the ability to transfer the universe of external being to the inner universe of the individual on an ethical basis, the ability to create that inner world, through which the self-identity man, his freedom in the face of ever-changing situations. Spirituality, ultimately, leads to a kind of semantic cosmogony, the connection of the image of the world with the moral laws of the individual.

When considering the spiritual and moral values ​​of A.M. Korshunov argues that what is valuable for an individual is what serves his interests, what contributes to his physical and spiritual development. We believe that he is right in pointing out that not all significance is value. Value, in his opinion, is a positive significance or function of certain phenomena in the systems of socio-historical human activity. Phenomena that play negative role in social development can be interpreted as negative values. Everything that is included in social progress and serves it is valuable.

Great attention was paid to the problem of spirituality, spiritual and moral values ​​by prominent representatives of Western European philosophy. Among them are G. Hegel, E. Husserl, G. Hesse, W. James, M. Dufresne, E. Gilson, J. Maritain, S. Kierkegaard, I. Kant, A. Camus, F. Nietzsche, J. -P. Sartre, P. Teilhard de Chardin, A. Whitehead, E. Fromm, M. Heidegger, A. Schopenhauer, O. Spengler, K. Jaspers and others.

A significant contribution to the development of this problem was made by Russian scientists N.A. Berdyaev, S.I. Bulgakov, JI.H. Gumilyov, N.Ya. Danilevsky, I.A. Ilyin, V.V. Zenkovsky, P.A. Kropotkin, A.N. Leontiev, A.F. Losev, N.O. Lossky, S.N. Trubetskoy, N.F. Fedorov, P.A. Florensky, L.I. Shestov and others. a huge role played in enriching the spirituality of Russia, in revealing the spiritual and moral values ​​of its people F.M. Dostoevsky, L.N. Tolstoy and a number of other prominent writers.

The cognitive model of human activity is characterized by an emphasis on the education and intelligence of personality development. It was considered and in many respects remains the dominant opinion today that knowledge is the basis of a person's spiritual culture, his spirituality. In the moral beginning of human activity, spiritual and moral values ​​are manifested, expressed in the moral consciousness and social practice of people. And in the aesthetic beginning of this activity, aesthetic views are determined in the minds and artistic creativity of the general population and the individual, in particular.

Thus, in the philosophical understanding, spirituality includes cognitive, moral and aesthetic principles, which in turn correspond to spiritual values ​​that are classified as higher - truth, goodness, beauty, a sense of duty and conscience.

In this dissertation research, the main attention is focused on spiritual and moral values ​​as a dominant factor in the formation of personality.

At the heart of spiritual and moral values ​​is moral consciousness, which has its own structure, where moral categories, moral feelings, moral ideals are distinguished. Moral norms are formed in the practice of people's communication, then, accumulating, they turn into their inner beliefs, feelings and ideals. So they form the behavior of the individual and determine the assessment of her act.

Object and subject of dissertation research. The object of research is the spiritual and moral values ​​of the modern individual and society.

The subject of the study is the influence of spiritual and moral values ​​on the formation of personality in the context of the transformation of Russian society at the federal and regional levels.

Purpose and objectives of the study. The relevance of the problem of spirituality and spiritual and moral values, their theoretical and practical significance and insufficient elaboration determined the choice of the topic of the dissertation research by the author. Bearing in mind the needs of modern theory and practice, the dissertation student aims to explore the most important theoretical, methodological and practical problems of spiritual and moral values, their role and significance in human life, in shaping him as a person.

The goal and intention of the dissertation determined the formulation and solution of specific research tasks:

Conduct a conceptual analysis of the evolution of views on the problem of spiritual and moral values ​​in the history of socio-philosophical thought;

To reveal the essence and content of spiritual and moral values, to determine their place and role in the development of objective reality, in the formation of personality;

Determine and show the value of integrity and unity in the system of relationships of semantic concepts that characterize spiritual values;

To identify the mechanisms, specifics and explore the main directions for the implementation of spiritual and moral values ​​in the process of personality formation in Russian society;

Find out the place, show the role and significance of spiritual and moral values ​​in the formation and spiritual renewal of the individual in the socio-cultural space of the North Caucasus;

Show the role and importance of the family as the basis for the formation of spiritual and moral value orientations in the North Caucasus.

The general theoretical and methodological basis of the dissertation are the ideas and provisions of the works of outstanding thinkers of the past, domestic and foreign philosophers of the present, who have studied various aspects of understanding the essence, content of spirituality and spiritual and moral values, the specifics of their theoretical and practical significance in the life of the individual. The content of the socio-philosophical value analysis of the problem considered in the dissertation involves the application of the dialectical method, laws and categories of dialectics. When studying the problem, the dissertation was also guided by the provisions of classical dialectics, and above all, the dialectics of the individual, the special and the general through the prism of axiology.

In addition, the methods of the philosophy of history and social philosophy were used in the dissertation research, in particular, such as historical-retrospective and concrete-historical methods of analyzing spirituality and spiritual and moral values. In the study of the problem, the works of the monographic and dissertation plan were involved and analyzed, relating to the problem being covered. In the dissertation work, materials of regional, interuniversity and university scientific conferences on topical issues of the analyzed problem also found their expression.

The scientific novelty of the dissertation lies in the following provisions:

The conceptual substantiation of the nature of spirituality and spiritual and moral values ​​as a social phenomenon is given;

From a philosophical standpoint, the significance of integrity and unity in the system of relationships between semantic concepts of spiritual values ​​is analyzed;

The evolution of views on spirituality and spiritual and moral values ​​in world and domestic socio-philosophical thought has been studied;

The main factors of the spiritual and moral state of the individual during the period of transformation of Russian society from axiological positions are revealed;

The essence is revealed and the place of spiritual and moral values ​​in the system of social relations in the North Caucasus is determined, and their influence on the formation of personality is shown;

It has been established that the reassessment of values ​​in public life is impossible without addressing the problem of traditions, without considering this problem through the prism of axiology.

The following main provisions are put forward for defense:

1. Spiritual values ​​are such phenomena of social reality that act as objects of spiritual production, the products of which are designed to satisfy people's needs for "spiritual food". This is the knowledge accumulated by mankind, including the scientific criteria of the worldview, philosophical concepts, religious ideas, moral norms, aesthetic principles and legal settings; political doctrines, that is, everything that is connected with different ways spiritual understanding of the world. Spiritual values ​​are knowledge formulated in concepts and fixed in language; values ​​that satisfy the needs of people and determine their interests. In addition, the concept of spiritual values ​​is used to express some of the higher principles of life, behavior, norms and ideals that a person and society aspires to.

2. Values ​​traditionally attributed to spirituality - spiritual and moral, aesthetic, religious, legal and general cultural (educational) - constitute a single whole, called spiritual culture in the public mind. For spiritual culture, the initial and basic premise in comprehending and highlighting the problems " individual and society”is the idea of ​​an inextricable connection, the unity of man and society. Only in man, in the immanent qualities of his generic nature and being, in his life activity, are the roots of the inseparable unity, the one-essence of man and society.

3. An analysis of the spiritual and moral values ​​of the peoples of the North Caucasus showed their "will to live", although the conditions that gave rise to them have long since changed. Kunachestvo, respect for the elders and respect for the mother, the woman in the North Caucasian family is not parity, but an important element of the ethno-social reality in the region. These values ​​still play a significant role in shaping the mentality of a Caucasian (in this case, a North Caucasian) person.

4. The reassessment of spiritual, moral and social values ​​in the Russian Federation is part of a single process of adapting the world to new realities. Its implementation largely depends on global patterns, but it is implemented in a specific ethno-social form. This fully applies to the North Caucasus region. The specificity of the modern reassessment of values ​​leads to the conclusion that the progress of science and technology, in the conditions in which we live, is approaching the limit of development and there is a need to replace the scientistic paradigm characteristic of it with a culture of a new quality based on a modern system of values.

5. At present, as before, the role of the family is great and family relations in the formation of personality, in ethno-social stabilization in the North Caucasus. This is due to the fact that in the family, as one of the main institutions of society, individual, interpersonal, group and social needs and interests of citizens are expressed. Through the institution of the family, spiritual and moral values ​​developed by many generations of people are transmitted.

The spiritual and moral potential of the North Caucasian family as a generally significant socio-cultural value is inherently unlimited. It can develop based on both creative, constructive values ​​and anti-social, non-constructive ones, if it is not directed in time to the mainstream of creation and tolerance.

The scientific and practical significance of the dissertation work lies in the fact that its provisions and conclusions can be used in the management of ethno-social processes in the Russian Federation in the development of various aspects of social policy. Knowledge of the essence, content and mechanisms of the functioning of spiritual and moral values ​​will solve the problem of personality formation on the basis of value orientations in the North Caucasus in the conditions of the transforming Russian society. Moreover, this will prevent the manifestation of various negative phenomena, and in particular, xenophobia and Russophobia in the region. It will only help our society.

A number of provisions and conclusions of the dissertation can be used in the process of forming spiritual and moral values ​​in the transforming Russian society, strengthening their role in educating a young person in the context of the formation of civil society and the rule of law in the country.

The materials of the study and its conclusions can be applied in research and teaching activities within the framework of university courses in philosophy, social philosophy, sociology, ethnology and cultural studies.

In addition, the methodological basis, provisions and conclusions of the dissertation can be applied in the formation of the theoretical and philosophical-methodological basis of the study in the development national idea(ideology) and national policy in the country at the present stage.

Approbation of work. The main provisions of the dissertation are reflected in 11 scientific articles, the author's speeches at the III international conference "Cycles" (Stavropol, 2001), at the IX regional scientific and technical conference "University science - the North Caucasus region" (Stavropol, 2005).

The text of the dissertation was reported and discussed at the Department of Philosophy of the North Caucasian State Technical University.

Work structure. The dissertation consists of an introduction, two chapters containing 6 paragraphs, a conclusion, notes and a list of references, including 140 titles and sources. The volume of the dissertation is 144 typewritten pages.

Dissertation conclusion on the topic "Social Philosophy", Khubieva, Zaira Albertovna

1. An analysis of the spiritual and moral values ​​of the peoples of the North Caucasus showed their "will to live", although the conditions that gave rise to them have long since changed. Kunachestvo, respect for the elders and respect for the mother, the woman in the North Caucasian family is not parity, but an important element of the ethno-social reality in the region. These values ​​still play a significant role in shaping the mentality of a Caucasian (in this case, a North Caucasian) person.

2. The reassessment of spiritual, moral and social values ​​in the Russian Federation is part of a single process of adapting the world to new realities. Its implementation largely depends on global patterns, but it is implemented in a specific ethno-social form. This fully applies to the North Caucasus region. The specificity of the modern reassessment of values ​​leads to the conclusion that the progress of science and technology, in the conditions in which we live, is approaching the limit of development and there is a need to replace the scientistic paradigm characteristic of it with a culture of a new quality based on a modern system of values.

3. At present, as before, the role of the family and family relations in the formation of personality, in ethno-social stabilization in the North Caucasus is great. This is due to the fact that in the family, as one of the main institutions of society, individual, interpersonal, group and social needs and interests of citizens are expressed. Through the institution of the family, spiritual and moral values ​​developed by many generations of people are transmitted.

The spiritual and moral potential of the North Caucasian family as a generally significant socio-cultural value is inherently unlimited. It can develop based on both creative and constructive values, as well as on anti-social and non-constructive ones, if it is not directed in time to the mainstream of creation and tolerance.

CONCLUSION

Spiritual and moral values ​​in the conditions of the systemic crisis of society and one of the major value revolutions in the world are of exceptional importance in life and reassessment of values, in the formation of personality. Today, many principles and values ​​are questioned, which in the middle of the 20th century inspired people with the boundless prospects of social progress. However, under the influence of the scientific and technological revolution and the globalization of many problems, humanity has found itself on the verge of survival. This puts on the agenda the question of the role and significance of the new value system in order to bring society out of this state and give rise to people's hope for the best in the future.

Spiritual and moral values, in accordance with the requirements of the modern era, determine the material and spiritual foundations for the development and functioning of the essential forces of a person and their form of social reflection, in which the system of dominant ideas, meanings, motives, interests and values ​​is projected and focused, the mechanisms for their implementation in the spiritual are expressed. And social activities personality.

Spiritual and moral values ​​in the Russian society are subject to a kind of reassessment. Here, this process coincided with radical changes in social and political life, with the replacement of the socialist planned economic system by a market economy.

This circumstance determined the originality and contradictory nature of its course, which was expressed, on the one hand, in diverse collisions in the field of social relations, and on the other hand, in an active search for optimal ways of social development and, in particular, in the intensification of philosophical and methodological research.

At the same time, radical changes took place in the system of education, upbringing, enlightenment, and culture in the Russian Federation. In addition, the functioning of a number of social institutions in the country related to the education, upbringing and socialization of the individual was disrupted.

The practical-political, essentially scientistic approach, orienting social and humanitarian knowledge towards the transformation of the world, is being replaced in our country by a historical-culturological approach, called, as K. Marx once said, in best case just to explain the world. And today social science again turns to the explanation of the world. Obviously, a moment has come in the development of our society when it was necessary to somehow stop and try to comprehend what happened: whether it was realized or not. Once again, the time has come for a theory that would rely not on any one methodology, but on a pluralism of opinions, without an emphasis on ideological schemes.

Our study made it possible to outline the contours of spiritual and moral values ​​and their role in the reassessment of values ​​and the formation of personality.

The comprehension and use of spiritual and moral values ​​should be based, first of all, on understanding the essence of the spiritual, its place and role in the life of society and the individual. Such representation and management of the formation of the spiritual world of a person through the system of realization of spiritual and moral value orientations is extremely important in the socialization and education of the individual in the family, especially in the conditions of the North Caucasus.

The conceptual solution of the problem under consideration is based on the problems social change, social transitions and transitional states of society. The study of spiritual and moral values ​​on the basis of the concept of transitional states of society allowed us to solve the problem of their ontological nature, to present the socio-psychological mechanism of their flow as a mutual transition of traditions and innovations, to explain the changes taking place in the spiritual sphere by the emergence of transitional states in the field of value ideas related to most different parties human activity.

Spiritual and moral values, according to the dissertation student, should include at least axiological, ontological, socio-psychological and sociological aspects of analysis, united by a single socio-philosophical approach. This idea is realized in the substantive basis of the dissertation within the framework of two chapters (consisting of six paragraphs), each of which reveals one of the named aspects.

The implementation of this task involved addressing the general methodological issues of spiritual and moral values, the development of their sociological aspects, the analysis of the essence and socio-psychological mechanism of their reassessment. An attempt was also made to identify some features of the modern reassessment of spiritual and moral values ​​on the example of the peoples of the North Caucasus, to characterize changes in their thinking style, to trace the connection between reassessments of values ​​and historical turns in their development.

The ongoing reassessment of spiritual, moral and other values ​​in Russian society has deep roots and long-term foundations, a new system of values ​​will be established as new values ​​take on the character of traditions, and old traditions are transformed and adapted to new conditions.

Spiritual and moral values ​​cannot be separated from the real conditions of our reality. They are also subject to a certain transformation, like social processes. In today's conditions, it is important to help the younger generation in the perception of these values, to develop immunity in their minds, immunity to everything vulgar, negative, unspiritual. Educate youth in best traditions our people.

The reassessment of spiritual, moral and other values ​​in the Russian society must be carried out on the basis of the principles developed over the centuries. best achievements in the spiritual life and social practice of peoples, including the North Caucasian ethnic groups.

We tried to support the theoretical provisions and hypotheses put forward in the process of working on the problem with the results of empirical studies of value consciousness. For this purpose, a study of the value orientations of the North Caucasian student youth was organized. We expected that the value orientations of students could act as an indicator of changes taking place in the value consciousness of the Russian society, or at least its socially active part in the North Caucasus region.

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Spiritual and moral education of preschool children

based on spiritual values ​​and ideals

Makarenko Ella Tagizovna,

MBDOU "Kindergarten" Goldfish ",

Noyabrsk

The relevance of spiritual and moral education and development of preschool children is due to the need for the moral development of a person. The distortion of moral ideals, the crisis of the system of values ​​in modern society, the thoughtless copying of Western experience and values ​​that do not correspond to the mentality of the Russian people, as a result, the emergence of lack of spirituality in society - all these are factors that increase the urgency of the problem. In society, the need and need for spiritual and moral education is increasing, which must begin at an early and preschool age. It is necessary to educate in children kindness, generosity of soul, self-confidence, the ability to enjoy the world around them. This will prepare the children to enter "adult" life, with its norms and requirements, instill in them an optimistic perception of life, help them become collectivists striving to make our land even better.

We must be aware that quality education is, first of all, the formation of a person, the acquisition of himself, his image, unique individuality, spirituality, and creativity. To educate a child qualitatively means to help him live in peace and harmony with people, God, nature, culture, civilization.

However, the modern system of preschool education does not fully implement the task of spiritual and moral education and development of the child. First of all, this is not conducive to the state of modern society. One of the reasons in the education system is the difficulty in establishing relationships, coordinating the positions of Orthodox and secular education. Other reasons are the low competence of adults in matters of spiritual and moral education and development of children; absence or weak interconnection of the activities of subjects educational process(parents, teachers, representatives of different social and religious structures) and the lack of a system in work.

Thus, we see a contradiction between the necessity and demand for spiritual and moral education and development of a preschool child and their partial implementation in the system of preschool education.

Moral values ​​are an important component of every personality. Every society has its own moral values ​​and the rules of conduct that come from them. And it is moral values ​​that determine what society will be like.

The basis of the life of each person is his beliefs, culture and worldview, which become personal values, formed in the practice of individual life experience, acquired skills and knowledge, instilled through upbringing, education and a perfect choice. The development of civil society constantly needs the approval of relevant norms and rules based on humanism and the consciousness of the individual.

Society sets its own ideals, but this does not mean that we should all be the same. People have to constantly evaluate new phenomena in their lives and the life of society and correlate them with traditional value systems.

Each of us should be a kind of embodiment of social values, and at the same time an embodiment of an individual, personal. All this contributes to the improvement of the moral qualities of each of us, which speaks, among other things, of the need to protect and constantly improve personal values.

Often we get lost in life or in some situations. Loyalty changes to hypocrisy, and kindness to deceit. So what is morality? This is an understanding of life and the evaluation of actions. This is a choice of conscience, which we make to some extent consciously, and to some extent not. Morality is a manifestation of free will, an internal setting of a person, which is based on special principles, norms and ideas. It is she who is able to determine how we will behave in a given situation.

Moral qualities are formed in a person from birth, every day and every minute, from the moment when we began to make various kinds of decisions. The level of morality can characterize a person from different angles. It is expressed both in relation to a person to himself, and to the people around him.

Moral qualities are compassion, honesty, kindness, lack of aggression, reliability, generosity, sincerity, peacefulness, diligence, decency, etc. Everyone can find and name their qualities. Of course, one should not forget about mutual understanding and love, as well as respect.

How to achieve the manifestation of such qualities in a child? It's simple: appropriate upbringing. Moral education is a rather complex process that must be purposeful. It is also a continuous process, pauses in which are unacceptable. This is the close interaction of the educator and pupil in a preschool institution and the child with parents at home. Of course, a teaching adult must have moral qualities and the process of educating a moral personality requires patience and a huge amount of time. The educator in this case must set and show an example in various life situations, and each life position must be explained and analyzed.

A child is born and enters this world, finding himself in conditions and events that shape his thinking, soul, worldview and way of life. It is important to help him understand these conditions and learn to act and think in accordance with his conscience. The child absorbs moral norms and eventually learns to implement them. Sometimes a child faces internal conflict because of differences in values ​​in society and what they are taught in kindergarten and at home. At this point, he learns to make a choice in favor of certain values. Here the child needs to understand what choice he would not make, it is important at the same time to remain honest with himself. In order for the moment of moral choice not to be difficult, the child needs a correct positive example. plays an important role in the upbringing of children moral ideal as the perfect embodiment of ideas about man. To form a need in children, ideally, you need to show a model worthy of respect and imitation. To do this, we need to look back, return to our origins in order to raise children in Russian, Orthodox traditions, and not on foreign, Western. Only the system of moral values ​​worked out by our great people, and which has been lost in recent decades, can save the younger generation from the corrupting influence of morality and way of life alien to us.

In the Russian spiritual tradition, human morality was most important, the human soul was in the first place, faith and fidelity, diligence and patience, mercy and compassion were valued, old age was respected and the family was honored. Therefore, it is the native culture, which is rich in history native land with its heroes, holy organizers and defenders of Rus', victories and defeats, sorrows and joys, the Russian native language, literature, music, the Russian people and its traditions, should underlie the education of a moral personality.

Orthodox hagiographic literature, which is of great patriotic significance, will help to acquaint pupils with the spiritual origins of Genesis, the lives of the saints. The veneration of saints is an important part of Orthodox dogma. Saints are earthly people who have reached the state of communion with God as a reward for righteousness. From the point of view of comprehending the history of mankind, saints are real, historical persons who discovered for their time the paths of national religious vocation, vividly characterizing their historical era. Russian historian G. P. Fedotov wrote that it is the national concept of holiness that contains the key to understanding the most complex and controversial phenomena of Russian culture. Saints are glorified by their lives, deeds, miracles performed by them during life or after death. In the upbringing of the younger generation, the example of the saints of God and the ascetics of piety is a kind of guiding star. By their lives, the saints showed that a person can be called and is capable of becoming like God. John Chrysostom said: "The monuments of the saints are not graves, tombs, pillars and inscriptions, but good deeds, zeal for faith and a clear conscience before God." Therefore, the images of the saints and their lives should be part of the content of the education of our children.

Preschoolers love the theme of superheroes. But starting a conversation about modern "superheroes", children cannot answer elementary questions, and immediately the myth of the heroism of spider-men, turtles and other American mutants bursts. In our group, we are trying to debunk American cartoon superheroes and show children the heroism of real superheroes of our Motherland. We begin our acquaintance with Ilya Muromets - the hero of Russian epics and a real hero Ancient Rus', who in a dangerous time for Rus' defended the Russian land with a sword in his hand, and in peacetime he defended it with a prayer in a monk's cassock. Children with interest and a sense of pride listen to stories about the warrior, defender of our Fatherland Alexander Nevsky, about Saints Sergius of Radonezh and Seraphim of Sarov. As an example of selflessness and love for the family, we cite Fevronia of Murom and the image of the Mother of God. And, of course, the main example for the mind, and for the feelings and will of man, we cite Jesus Christ - the God-man. Examples of highly moral deeds and the lives of saints are given in the Gospel, and each new conversation about them becomes the subject of a child's experience, an incentive to actions and self-manifestation. We teach children to recognize and see the meaning of the acquired knowledge in real life and we hope that acquaintance with the world of Orthodox holiness will help create conditions for the birth of personality in our pupils.

We are at the very beginning of the journey. Our task is to form in children a holistic worldview, a stable moral position of the individual on the basis of spiritual values ​​and ideals traditional for Russia, the concepts of holiness and piety. We also need to acquire knowledge and pedagogical experience in order to awaken in children from preschool age the confidence that the history of our people, the shrines of the Fatherland and the lives of the saints are a source of wisdom and strength that every person needs.

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