Moral education lecture. Moral education of children: what role is assigned to the family, and what role to educators and teachers

The term morality originates from the word disposition. In Latin, mores sound like moralis - morality. “Morals are those standards and norms that guide people in their behavior, in their daily actions. Morals are not eternal and immutable categories, they are reproduced by the force of habit of the masses, supported by the authority of public opinion, and not legal provisions.

At the same time, moral requirements, norms, mores receive a certain justification in the form of ideas about how a person should live, behave in society, etc.

Morality is historically specific, it changes with the development of society. There is no morality that is the same for all times and peoples.

As socio-economic formations changed, ideas about morality, befitting norms and rules of behavior in the social environment changed.

In the “Dictionary of the Russian Language” by S. I. Ozhegov, it is explained that education is behavioral skills instilled in the family, school, environment and manifested in public life, and morality is interpreted as the rules that determine behavior, spiritual and mental qualities necessary for a person in society, as well as the implementation of these rules, behavior.

Morality considers S.I. Ozhegov as the rules of morality.

In the pedagogical encyclopedia, the concept of "moral education" is characterized as the purposeful formation of moral consciousness, the development of moral feelings and the development of skills and habits of moral behavior.

Moral education is a two-way process. It consists in the interaction of educators and students, in their response actions, i.e. in their assimilation moral concepts, in the experience of one's attitude to the moral and immoral in actions and in all behavior. Moral concepts become a guide to action only when they are not just memorized, but deeply comprehended and turned into moral convictions. The presence of such moral convictions and habits of moral behavior testifies to a person's upbringing in a moral sense, to his moral maturity. The unity of moral consciousness, moral feelings and moral behavior, embodied in stable moral qualities - the most important indicator correspondence between the process of education and the moral development of the individual.

V. A. Sukhomlinsky notes that education is the gradual enrichment of the child with knowledge, skills, experience, it is the development of the mind and the formation of attitudes towards good and evil, preparation for the fight against everything that goes against the moral principles accepted in society. According to the definition of V. A. Sukhomlinsky, the essence of the process of moral education is that moral ideas become the property of each pupil, turn into norms and rules of behavior. V. A. Sukhomlinsky considered the formation of such personality traits as ideology, humanism, citizenship, responsibility, diligence, nobility and the ability to manage oneself as the main content of moral education.

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

I.S. Marenko defined “morality as an integral part of the personality, ensuring its voluntary compliance with the existing norms, rules, principles of behavior. They find expression in relation to the Motherland, society, collective, individuals, to oneself, work, etc.”

Moral norms are rules, requirements that determine how a person should act in a particular situation. A moral norm can encourage a child to certain actions and actions, or it can prohibit or warn against them.

Education is a process of purposeful formation of personality. This is a specially organized, managed and controlled interaction of educators and pupils, whose ultimate goal is the formation of a personality that is necessary and useful to society.

A broader concept of upbringing is revealed by M.G. Yanovskaya.

Education is a two-way process based on the interaction of the educator and the students, and if we are talking about interaction, the student is no longer only an object of education. He subjectively goes to meet the educational influences of the teacher, he accepts them. And even better, if the student simply does not notice the pedagogical influences; it seems to him that he himself so wanted, he himself aspired to this, because for him this is both important and interesting. In such a situation, the student is already the subject of his own development. This is the most important pedagogical regularity, the observance of which is strictly mandatory.

The concept of moral education is comprehensive. It pervades all aspects of human life. That is why the outstanding teacher of our time V.A. Sukhomlinsky, having developed educational system all-round development of the personality, believed that its system-forming feature is moral education. "The core of moral education is the development of the moral feelings of the individual."

Moral education includes:

• 1) the formation of the need to coordinate their behavior with the interests of society;
• 2) familiarization with moral ideals, the requirements of society, proof of their legitimacy and reasonableness;
• 3) the transformation of moral knowledge into moral convictions, the creation of a system of these convictions;
• 4) the formation of stable moral feelings, a high culture of behavior as one of the main manifestations of a person's respect for people;
• 5) the formation of moral habits.

"Moral education is a purposeful and systematic impact on the consciousness, feelings and behavior of pupils in order to form their moral qualities that meet the requirements of public morality."

Moral education based on dialogue, communication, cooperation becomes significant and attractive for pupils. Scientists identify the following conditions for the effectiveness of moral education:

• - reliance on positive age needs and interests that create the effect of relevance;
• - providing emotional saturation of the common activity, organizing joint collective efforts and experiences that unite its participants;
• - creating an atmosphere of emotional and volitional tension leading to success;
• - approval of a joyful, major lifestyle of the children's team and each individual;
• - taking into account the positive effects of public opinion (interesting, important), which performs the function of emotional infection;
• - concern for creating an atmosphere of benevolent mutual understanding.

Moral education is effectively carried out only as an integral process of pedagogical, corresponding to the norms of universal morality, organization of the entire life of adolescents: activities, relationships, communication, taking into account their age and individual characteristics. The result of a holistic process is the formation of a morally whole person, in the unity of his consciousness, moral feelings, conscience, moral will, skills, habits, socially valuable behavior.

The moral education of a person is a complex and multifaceted process, including pedagogical and social phenomena. However, the process of moral education is autonomous to a certain extent. This specificity was once pointed out by A.S. Makarenko. He defined the main tasks of moral education:

• 1) the formation of moral consciousness;
• 2) education and development of moral feelings;
• 3) development of skills and habits of moral behavior”.

In his work, Likhachev B.T. writes that “moral consciousness is an active process of reflection by the child of his moral relations, states. subjective driving force development of moral consciousness is moral thinking - the process of constant accumulation and comprehension of moral facts, relationships, situations, their analysis, evaluation, moral decision-making, the implementation of responsible choices. Moral experiences, torments of conscience are amazed by the unity of sensory states reflected in consciousness, and their comprehension, evaluation, moral thinking. The morality of a person is made up of subjectively mastered moral principles that guide him in the system of relations and constantly pulsating moral thinking.

Moral feelings, consciousness and thinking are the basis and stimulus for the manifestation of moral will. Outside the moral will and effectively practical attitude to the world, there is no real morality of the individual. It is realized in the unity of moral feeling and conscious unbending determination to realize one's moral convictions in life.

The fundamental basic category of moral education is, according to B.T. Likhachev moral feelings - constant emotional sensations, experiences, real moral relationships and interactions.

Moral norms are transformed into subjective morality due to their sensory assimilation by the child. Morality for him is, first of all, a living feeling, a real state and an experience of deep satisfaction or, on the contrary, discomfort, suffering, physical disgust, self-condemnation and bitter remorse. Moral feeling is the backbone of human morality. Thanks to him, moral consciousness, knowledge of the norms of behavior, habitual actions acquire a moral meaning. Moral education that ignores emotional sphere, the aesthetic attitude to reality is weak, unable to form internal incentives and motivations for high moral actions of children, to control their behavior.

The source of moral habits is the unity of deep consciousness and personal emotional assessment of phenomena, relationships between people, their moral qualities. Moral habits are the ABC of moral ideas and beliefs. The formation of moral habits is the way to the penetration of the educator into spiritual world pupil, without which it is impossible to understand a person and influence him subtle means- the word beauty. V.A. Sukhomlinsky wrote that due to the moral habit, the norms of public consciousness and public morality become a spiritual acquisition of the individual. Without a moral habit, self-affirmation, self-education, self-respect are impossible.

Evaluation of moral feeling as a fundamental principle does not mean neglect of moral consciousness. A developed moral consciousness presupposes knowledge of moral principles, norms and, at the same time, constant awareness and comprehension of one's moral position in society, moral state, sensations, feelings.

Moral behavior is behavior determined by moral norms and principles that regulate the relations of people in a given society. An important condition for the education of moral behavior is the formation of moral consciousness, moral concepts and moral feelings. The moral behavior of the individual has next sequence: life situation- moral and sensual experience generated by it - moral understanding of the situation and motives of behavior, choice and decision-making - volitional stimulus - act. In life practice, especially in extreme conditions, all these components are always implemented in unity.

The writer and teacher S. A. Soloveichik writes: “Education is the teaching of a moral life, that is, the teaching of moral means. Raising children, we teach them to achieve their goals at their own expense - using only moral means. Morality (defined by the question “at whose expense?”) indicates the lower limit of actions and deeds possible for a person; it is impossible to transcend the requirements of morality. Morality is the limit of what is permitted by conscience. And there is no upper limit, upwards - spirituality, it is endless. A person has any choice, except for those that are associated with difficulties for another person. There will be moral education - the child will perceive the rules of cultural behavior from the environment surrounding him, take an example from his parents. There will be morality, almost certainly there will be spirituality; there will be no morality - there will be nothing, no upbringing.

The most important means of moral education is the use of the different stages historical development of moral ideals, i.e. patterns of moral behavior to which a person aspires. As a rule, moral ideals are formed within the framework of a humanistic worldview as a generalized system of views and beliefs in which a person expresses his attitude to the natural and social environment around him and is centered around a person. At the same time, a person's attitude contains not only an assessment of the world as an objective reality, but also an assessment of one's place in the surrounding reality, connections with other people.

Thus, the study of literature shows that the problem of moral education has been relevant in pedagogical science since the end of the 19th century and remains in modern society. This problem was studied by such teachers as Sukhomlinsky V.A., Makarenko A.S., Likhachev T.B., Maryenko I.S., Grigorovich L.A. and etc.

Moral education is understood as a complex and multifaceted process, which is based on dialogue, communication, cooperation between the educator and the educated. Moral education is based on the rules that determine the behavior, spiritual and mental qualities necessary for a person in society. Moral education is the enrichment of the child with knowledge, skills, experience, the development of the mind and the formation of attitudes towards good and evil, preparation for the fight against everything that goes against the moral principles accepted in society. A moral person should be considered such a person for whom the norms, rules and requirements act as his own views and beliefs, as habitual forms of behavior.

In our work, the working concept will be the concept of I.P. Podlasoy. Moral education is a purposeful and systematic impact on the consciousness, feelings and behavior of pupils in order to form their moral qualities that meet the requirements of public morality.

Examination on the subject: "Ethics"

correspondence department students

group PS - 3 No. 07555 course 2

option 05

Babich Irina

moral education

Introduction

1. The essence of moral education.

2. Structure and functions of moral education.

3. Methods of moral education.

Literature

Introduction

At the present stage, society is absorbed by the problems of market relations, economic instability, political difficulties that destroy social ties and moral principles. This leads to intolerance and bitterness of people, destroys inner world personality.

Solving the problems of education, it is necessary to rely on the rational and moral in a person, to determine the value bases of one's own life, to acquire a sense of responsibility for the preservation of the moral foundations of society. This will help moral education.

The problem under study was reflected in the studies of such philosophers of antiquity as: Pythagoras, Democrat, Aristotle.

Pythagoras said that the main thing for a person is "to guide the soul to good and evil." The outstanding thinker of antiquity, Aristotle, in his essay "Politics" noted that "the legislator should pay special attention to the education of young people, since in those states where this is not the case, the state system itself suffers damage." .

A number of Soviet researchers such as: L.N. Tolstoy, A.S. Makarenko, V.A. Sukhomlinsky, N.I. Boldyrev, I.F. Kharlamov, I.S. Maryenko, as well as a number of Russian scientists: B.T. Likhachev, L.A. Popov, L.G. Grigorovich, I.P. Podlasyi and others, consecrate in their works the essence of the basic concepts of the theory of moral education, content, methods of moral education.

He highly appreciated the moral education of L.N. Tolstoy: "Of all the sciences that a person should know, the most important is the science of how to live, doing as little evil as possible and as much good as possible."

1. The essence of moral education.

The term "morality" originates from the word character. In Latin, morals sound like /moralis/ - morality. "Morals" are those standards and norms that guide people in their behavior, in their daily actions. Morals are not eternal and immutable categories, they are reproduced by the force of habit of the masses, supported by the authority of public opinion, and not legal provisions.

At the same time, moral requirements, norms, mores receive a certain justification in the form of ideas about how a person should live, behave in society, etc.

Morality is historically specific, it changes with the development of society. There is no morality that is the same for all times and peoples. As socio-economic formations changed, ideas about morality, befitting norms and mores of behavior in the social environment changed.

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

I.S. Marenko defined “morality as an integral part of the personality, ensuring its voluntary compliance with the existing norms, rules, principles of behavior. They find expression in relation to the Motherland, society, collective, individuals, to oneself, work, etc.”

“Moral norms” are rules, requirements that determine how a person should act in a particular situation.

A moral norm can encourage a child to certain actions and actions, or it can prohibit or warn against them.

"Education" is the process of purposeful formation of personality. This is a specially organized, managed and controlled interaction of educators and pupils, whose ultimate goal is the formation of a personality that is necessary and useful to society.

The concept of "moral education" is comprehensive. It pervades all aspects of human life. That is why the outstanding teacher of our time V.A. Sukhomlinsky, having developed an educational system about comprehensive development personality, quite reasonably believed that its system-forming feature is moral education. "The core of moral education is the development of the moral feelings of the individual."

"Moral education" is a purposeful and systematic impact on the consciousness, feelings and behavior of pupils in order to form their moral qualities that meet the requirements of public morality.

Moral education is effectively carried out only as an integral process of pedagogical, corresponding to the norms of universal morality, organization of the entire life of younger adolescents: activities, relationships, communication, taking into account their age and individual characteristics.

The result of a holistic process is the formation of a morally whole person, in the unity of his consciousness, moral feelings, conscience, moral will, skills, habits, socially valuable behavior.

Moral education includes: the formation of consciousness of connection with society, dependence on it, the need to coordinate one's behavior with the interests of society; familiarization with moral ideals, the requirements of society, proof of their legitimacy and reasonableness; the transformation of moral knowledge into moral convictions, the creation of a system of these convictions; the formation of stable moral feelings, a high culture of behavior as one of the main manifestations of a person's respect for people; the formation of moral habits.

"Moral education of the individual" is a complex and multifaceted process, including pedagogical and social phenomena. However, the process of moral education is autonomous to a certain extent. This specificity was once pointed out by A.S. Makarenko.

The main tasks of moral education:

1. the formation of moral consciousness;

2. education and development of moral feelings;

3. development of skills and habits of moral behavior.

Moral consciousness is an active process of reflecting moral relations and states. The subjective driving force behind the development of moral consciousness is moral thinking - the process of constant accumulation and comprehension of moral facts, relationships, situations, their analysis, evaluation, moral decision-making, responsible choices. Moral experiences, torments of conscience are amazed by the unity of sensory states reflected in consciousness, and their comprehension, evaluation, moral thinking.

The morality of a person is made up of subjectively mastered moral principles that guide him in the system of relations and constantly pulsating moral thinking.

Moral feelings, consciousness and thinking are the basis and stimulus for the manifestation of moral will. Outside the moral will and effectively practical attitude to the world, there is no real morality of the individual. It is realized in the unity of moral feeling and conscious unbending determination to realize one's moral convictions in life.

The source of moral habits is in the unity of deep consciousness and personal emotional assessment of phenomena, relationships between people, their moral qualities. Moral habits are the ABC of moral ideas and beliefs. The formation of moral habits is the way for the educator to penetrate into the spiritual world of the pupil, without which it is impossible to understand a person and influence him by the subtlest means - in a word, beauty. Thanks to the moral habit, the norms of social consciousness and public morality become the spiritual acquisition of the individual. Without a moral habit, self-affirmation, self-education, self-respect are impossible.

The moral behavior of a person has the following sequence:

The life situation is the moral and sensual experience generated by it - the moral understanding of the situation and the motives of behavior,

Choice and decision-making - volitional stimulus - act. In life practice, especially in extreme conditions, all these components are always implemented in unity.

The most important means of moral education is the use of moral ideals created in culture at different stages of historical development, i.e. patterns of moral behavior to which a person aspires. As a rule, moral ideals are formed within the framework of a humanistic worldview as a generalized system of views and beliefs in which a person expresses his attitude to the natural and social environment around him and is centered around a person. At the same time, a person's attitude contains not only an assessment of the world as an objective reality, but also an assessment of one's place in the surrounding reality, connections with other people.

2. Structure and functions of moral education.

L.A. Grigorovich considered the content of moral education through humanity.

"Humanity" is an integral characteristic of a person, including a complex of its properties that express the relationship of a person to a person.

Humanity is a set of moral and psychological properties of a person, expressing a conscious and empathetic attitude towards a person as a supreme value. As a quality of a person, humanity is formed in the process of relationships with other people: attentiveness and goodwill; ability to understand another person; in the ability to sympathy, empathy; tolerance for other people's opinions, beliefs, behavior; willingness to help others."

In addition to humanity, the content of moral education includes the education of conscious discipline and a culture of behavior. Discipline as a quality of a person characterizes her behavior in various fields life and activity and is manifested in consistency, internal organization, readiness to obey personal and social goals, attitudes, norms, principles.

this is a purposeful and systematic impact on the consciousness, feelings and behavior of pupils in order to form their moral qualities that meet the requirements of public morality.

Great Definition

Incomplete definition ↓

MORAL EDUCATION

one of the forms of reproduction, inheritance of morality in society. In the understanding of N. century. 4 main traditions have developed in the history of culture: paternalist-s to a ya (N. v. as obligatory veneration of elders); religious-church (N. v. as maintaining the authority of faith); educational (N. century as a result of the development of scientific knowledge subject to the court of reason); to m-munitarian (N. century as a process of forming a sense of collectivism). Diverse concepts, in which they were embodied (not always, of course, in pure form) these traditions, as a rule, had a philosophy. status - were limited to posing the question of the fundamental possibility and general direction of N. century. In those cases when they (as, for example, in Plato, J. J. Rousseau) contained detailed morals. - educate. programs and specific methods, they turned out to be utopian.

The complexity of transforming the general idea of ​​education into specific ped. recommendations and rationally organized actions, in the course of which pre-planned morals would be achieved. the result testifies to the conventionality of the concept of N. century. Attempts to interpret N. century. as a certain special direction, along with the physical, aesthetic, etc., in other words, a professionalized sphere of ped. activities, sooner or later run into a number of insoluble difficulties.

Bring up. the process presupposes the presence of educators - people who are more knowledgeable, competent than the educated person in the area, which is the subject of the corresponding educate. efforts. It is logical to assume that in relation to N. century. these should be people who stand out from the rest in their moral qualities. However, one of the distinguishing features of truly morals. of a person is his awareness of his own. imperfections, a feeling of dissatisfaction with himself, as a result of which he cannot unconditionally assume the role of a teacher of morality. If a person considers himself worthy of such a role, then this just proves that he is least of all suitable for it. A paradox arises: one who has reason to teach morality. principles (precisely because he possesses the necessary qualities for this), he will never become a teacher of morality; the one who willingly seeks to fulfill such duties (and precisely because he desires it) can never be entrusted with this role.

Ideas about the N.'s object are contradictory. In traditional In the theory of upbringing, individuals are divided into two groups - educators and students: the first teach the second, purposefully transfer their experience, knowledge, skills, etc. to them. Morality, however, cannot be assimilated purely externally. Thus, it is based on personal autonomy; morals. the law, unlike all other prescriptions, is the law of the individual himself. The way out of this situation was usually seen in interpreting N. c. as a kind of "midwife" art (Socrates, I. Kant).

Education, like any rational activity, is characterized by such a difference between the final result (goal) and the intermediate actions (means) leading to it, in which actions-means receive meaning and justification only in connection with this goal (for example, to learn it is good to play musical instruments, you have to endure the agony of daily exercises); the goals achieved in the process of education, in turn, are justified in a wider life context, acting as means in relation to other, more important and general goals (for example, mastering labor and aesthetic skills is directly related to a person’s well-being, his social well-being and status). N. in. does not fit into the logic of goal-rational activity. Morality is not an ordinary goal, which can be achieved in a certain period of time with the help of a certain set of specific actions; rather, it can be called the last, highest goal, a kind of goal of goals, which makes the existence of all other goals possible and is located not so much ahead as at the basis of human activity itself. More precisely, morality can be called not a goal, but an ideal - a regulative principle and a scale for assessing human behavior. The formula “the end justifies the means” is inapplicable to morality; just as there are no means that lead to morality, so morality itself cannot be a means leading to anything else, for the reward of virtue is virtue itself. Another contradiction arises: N. v. how rational organized activity makes sense insofar as in the course of this activity morality turns from an ideal goal into a real one, but if morality acts as an ideal goal, then efforts to further transform it become meaningless, because existence in the form of an ideal is the way of its real existence.

The absence in society of persons and institutions professionally employed and responsible for the cause of N. century, is extremely important for understanding the mechanisms of reproduction of morality in society. According to other Greek. philosopher Protagoras, there is no need for special teachers of virtue for the reason that all teachers (music, gymnastics, mathematics, etc.) teach virtue. Social institutions(family, school, labor collective, state, etc.) in the same way, along with their direct purpose, they also have morals. formative effect on the individuals involved. The process of reproduction of morality in society is inscribed in all the diversity of social activity and is carried out along the way. In general, it proceeds spontaneously and lends itself to purposeful influence and is conscious. control Ch. arr. in the form of self-education, self-improvement. No one has special advantages, no authority to act on behalf of morality, to represent the interests of society in this area. Each person has this privilege and duty, and as a socially active rational being, is fully responsible for his own. morals. formation and development.

A person can influence his own. morals. development through the cultivation of certain deeds, behavior, summarized in morals. character traits. What are the actions, said Aristotle, such are the morals. human qualities. Evenly distributing benefits in the exchange between people, a person learns to be fair, showing courage in conditions of danger, he acquires masculinity. At the same time, it is through actions that a person develops morality. impact on other people. “Moral education begins where they stop using words” (A. Schweitzer), it is carried out through the power of one’s own. example. Thus, an act is the basis of morals. self-education of a person, as well as Ch. a channel through which he morally influences those around him. Thus, the educated person becomes an educator: while educating himself, a person simultaneously educates others.

N. in. it can also take extreme, transformed forms - moralizing and moral terror. Moralizing overestimates the good will of the individual, replaces the ped., ekon.-hoz. and other practical moral problems, and connects the solution of the latter with edification, preaching. Moral edification, as a rule, is an expression of fact. helplessness or a cover for immorality. Moralizing is most often resorted to by educators by position (parents in relation to children, teachers to students, etc.) and the more willingly, the less they are educators in essence, as well as people whose vicious inclinations have received such a strong development that requires special efforts to cover them. Moralizing is one of the sources of hypocrisy, social falsehood. Moral terror underestimates the good will of man. Its essence is violence. making people happy by imposing on them through strict regulation of certain external. norms of behavior, morals. the significance of which in itself is not in doubt. morals. instructions are in this case as a hidden means to suppress and humiliate the individual. Moral terror arises in conditions of paternalistic relations and is characteristic of structures gravitating towards open totalitarianism.

There is a literal understanding of N. in. as teaching morality, which is not quite adequate: it is impossible to teach morality; N. in. expresses the need of society to consciously influence the process, which is extremely individualized and, on the whole, proceeds spontaneously.

The term "N. V." It is also used in a narrow sense - as teaching the norms of societies. propriety. In this case, we are talking about culturally dictated forms of individual behavior in decomp. situations and relationships - from behavior beyond dining table and before the rituals of worshiping the gods. People of different eras and societies differ from each other not in what they do, but in how they act - norms that set the criteria for what is appropriate and inappropriate, good manners. These prescriptions teach a person to look at himself as if from the outside and self-critically, develop in him a sense of respect for himself and others. It would be a big mistake to separate ethics from etiquette, to underestimate the role of the latter. decent behavior, good manners, what is succinctly called upbringing, culture, cannot yet be considered morality (virtue), but is its necessary and reliable component. An educated, cultured, civilized person is opposed by a savage, ignorant, rude. There are cultures (eastern, in contrast to the western ones, chivalrous - from petty-bourgeois), in which good breeding (norms of politeness, etiquette) is given a lot of attention. In the department era, the norms of upbringing in society were strictly codified (for example, “Domostroy” or “Youth is an honest mirror” in Russia), in modern. society, they are more blurred and individualized.

Great Definition

Incomplete definition ↓

moral education

lecture

(Theory of education)

1. The concept of moral education in pedagogy.

2. Education of humanity

3. Education of conscious discipline and culture of behavior.

4. Methods of pedagogical work on the formation of spiritual and moral qualities in children of primary school age.

1. Essence and nature of morality

Any act of a person, if it affects other people to one degree or another and is not indifferent to the interests of society, causes an assessment by others. We evaluate this act as good or bad, right or wrong. In doing so, we use the concept of morality. Morality It's a rule, a custom. Often, as a synonym for the concept of morality, the concept of ethics is used - a habit, a custom. Depending on how a person has mastered and accepted morality, to what extent he correlates his beliefs and behavior with the current moral norms and principles, one can judge his level of morality. In other words, moral - this is a personal characteristic that combines such qualities and properties as kindness, decency, honesty, truthfulness, justice, diligence, discipline, which regulate individual human behavior.

Human behavior is evaluated according to the degree of compliance certain rules. If there were no such rules, then the same act would be evaluated from different positions and people could not come to a consensus - whether a person acted well or badly. The rule that has general character, i.e. extending to many identical actions, is calledmoral norm. A norm is a rule, a requirement that determines how a person should act in a particular situation. A moral norm can encourage a child to certain actions and actions, or it can prohibit or warn against them. Norms determine the order of relationships with society, the team, and other people.

Norms are combined into groups depending on the areas of relations between people in which they operate. For each such area (professional, interethnic relations, etc.) there is its own starting point, to which norms are subject, -moral principles. So, for example, the norms of relations in any professional environment, relations between representatives of different nationalities are regulated by the moral principles of mutual respect, internationalism, etc.

Concepts of morality that are universal in nature, i.e. covering not individual relationships, but all areas of relationships, prompting a person everywhere and everywhere to be guided by them, are calledmoral categories. Among them are such categories as goodness and justice, duty and honor, dignity and happiness, etc.

Perceiving the requirements of morality as the rules of life, society develops the concept of a moral ideal, i.e. a model of moral behavior that adults and children aspire to, considering it reasonable, useful, beautiful.

moral education- the process of formation of moral qualities, character traits, skills and habits of behavior. The fundamental basic category of moral education is the concept of moral feeling (constant emotional sensation, experiences, real moral relations and interactions).

Moral education is an active life process of relationships, interactions, activities, communication and overcoming contradictions. This is a process of constant and systematic decisions, choices of volitional actions in favor of moral norms, a process of self-determination and self-government in accordance with them.

result moral education ismoral education.It materializes in socially valuable properties and qualities of the individual, manifests itself in relationships, activities, communication. Moral education is effective when its consequence ismoral self-education(the purposeful influence of the individual on himself in order to develop the desired character traits) andself improvement(the process of deepening the general moral state of the individual, the elevation of the whole way of life, raising it to a higher quality level) of schoolchildren.

The specifics of the process of moral education:

• due to its content - public morality, the need to introduce the norms of public moral consciousness into the individual consciousness and behavior of each student;
• the originality of its goals, content, manifestations of moral upbringing or bad manners, organization and diagnosis;
• involvement in the process of mental, labor, civil, aesthetic, physical, economic, legal, environmental, anti-alcohol education.

moral educationchild's personality is one of the most important tasks schools. And this is natural, because in the life of our society the role of moral principles is growing more and more, the scope of the moral factor is expanding. Moral education is a process aimed at holistic formation and the development of the personality of the child, and involves the formation of his relationship to the Motherland, society, people, work, his duties and himself. In the process of moral education, the school forms a sense of patriotism, camaraderie, active attitude to reality, deep respect for working people.The task of moral educationis that the socially necessary requirements of society should be transformed by educators into internal incentives for the personality of each child, such as duty, honor, conscience, and dignity.

Regardless of the content, methods and forms educational work and the corresponding specific goals, the teacher should always be faced with the task of organizing the moral relations of children. Own moral experience creates the conditions for effectively mastering the experience of other people, which is passed on to children in the process of moral education. Accumulating their own moral experience, the child may make a mistake, do the wrong thing. The educator must help him to realize and survive the fallacy, immorality of his act; of course, it is necessary to help him not only to correct his behavior, but also to influence the direction of the motives that caused this or that action. The moral upbringing of the younger schoolchild takes place mainly and above all in the process of learning. In the classroom, children learn to independent work, for the successful implementation of which it is necessary to correlate one's efforts with the efforts of others, learn to listen and understand one's comrades, compare one's knowledge with the knowledge of others, defend one's opinion, help and accept help. In the classroom, children can experience together a keen sense of joy from the very process of acquiring new knowledge, grief from failures and mistakes. The system of moral education is built concentrically, i.e. In each class, children are introduced to basic moral concepts. But from class to class, the volume of knowledge increases, the awareness of moral concepts and ideas deepens. Already in the 1st grade, the teacher gradually introduces the concepts of benevolence and justice, camaraderie and friendship. In order to develop the moral consciousness of schoolchildren, the teacher helps them to comprehend both their own experience and the experience of others (example of comrades, parents and adults, examples from literature).

In the moral education of younger schoolchildren, the personal example of the teacher, his attitude towards children, is of decisive importance. Even in small things, in manners, children try to imitate their teacher. If the relationship between the teacher and students is characterized by sincerity, responsiveness, caring, the same will be the relationship of students among themselves. The teacher should avoid general assessments of the personality of each student. A student can be praised or condemned for his act, but one should not transfer the assessment of a specific fact to his personality as a whole and say that he is generally good or, conversely, bad in everything. home furnishings and relationships in the family have a great influence on the moral development of the student. That is why it is important to teach parents how to raise children. The moral development of the child must be monitored as carefully as his progress in reading, writing, and mathematics.

The levels of morality (according to Kohlberg) have the following gradation:

1. Pre-moral level(up to 10 years old) includes stages: at the first stage, the child evaluates the deed as good or bad in accordance with the rules learned from adults, tends to judge actions by the importance of their consequences, and not by the intentions of the person (“heteronomic morality”), judgments are imposed depending on the reward or punishment that this act may entail.

At the second stage, an action is judged in accordance with the benefit that can be derived from it, and the child begins to judge actions according to the intentions that caused them, realizing that intentions are more important than the results of the completed action (“autonomous morality”). Applied to primary school a level must be reached when the child acts morally not only in public, but also alone with himself. It is very important to teach children to rejoice in the joy of others, teaches them to empathize. At this age, the child is able to evaluate his behavior, based on the moral standards that are accepted by him. The task of the teacher is to gradually accustom children to such an analysis of their actions.

2. Conventional level(from 10 to 13 years old) - orientation to the principles of other people and to laws. In the third stage, the judgment is based on whether the act will receive the approval of other people or not. In the fourth stage, the judgment is made in accordance with the established order and the official laws of the society.

3. Post-convection level(from the age of 13) - a person judges behavior based on his own criteria. At the fifth stage, the justification of the act is based on respect for human rights or recognition of democratic decision. At the sixth stage, an act is qualified as right if it is dictated by conscience - regardless of its legality or the opinions of other people. Kohlberg notes that many people never get past stage four, and that less than 10% of people aged 16 and over reach stage six.

Scientists in the field of pedagogy have revealed that in different age periods there are unequal opportunities for moral education. A child, a teenager and a young man have different attitudes towards different means of education. Knowledge and accounting achieved by man in this or that period of life, it helps to design in the upbringing of his further growth. The moral development of the child occupies a leading place in the formation of a comprehensively developed personality. Working on the problems of moral education of younger students, it is necessary to take into account their age and psychological characteristics:

1) Propensity to play. In the conditions of play relations, the child voluntarily exercises, masters normative behavior. In games, more than anywhere else, the ability to follow the rules is required from the child. Violation of their children notice with particular acuteness and uncompromisingly express their condemnation of the violator. If the child does not obey the opinion of the majority, then he will have to listen to a lot of unpleasant words, and maybe even leave the game. So the child learns to reckon with others, receives lessons in justice, honesty, truthfulness. The game requires its participants to be able to act according to the rules. “What a child is in the game, such in many respects he will be in work when he grows up,” said A.S. Makarenko.

2) The inability to engage in monotonous activities for a long time. According to psychologists, children of 6-7 years of age cannot keep their attention on any one object for more than 7-10 minutes. Further, the children begin to be distracted, switch their attention to other objects, so frequent changes in activities during classes are necessary.

3) Insufficient clarity of moral ideas due to little experience.Given the age of children, the norms of moral behavior can be divided into 3 levels:

1 level - A child under 5 learns a primitive level of rules of conduct based on the prohibition or denial of something. For example: "Do not speak loudly", "Do not interrupt the conversation", "Do not touch someone else's thing", "Do not throw garbage", etc. If the baby has been taught to comply with these elementary norms, then others consider this baby to be a well-bred child.

2 level - By the age of 10-11, it is necessary for a teenager to be able to take into account the state of the people around him, and his presence not only does not interfere with them, but would also be pleasant. It makes no sense to talk about the second level of moral education if the first has not been mastered. But it is precisely this contradiction that is observed among adolescents: they want to please the people around them, but they are not trained in elementary behavior.

Level 3 - At 3 level (by the age of 14-15), the principle is mastered: "Help the people around you!"

4) There may be a contradiction between knowing how to, and practical application (this applies to etiquette, good manners, communication). So, when discussing the upcoming trip to the museum, we remind you how to behave in transport. Suddenly the children say:

And I saw how Seryozha was sitting on the bus, and his grandmother was standing next to him.

Serezha does not know how to walk in pairs: either he pushes, or he steps on his feet, or he lags behind.

Today he almost knocked down a teacher from another class...

This is true? - the teacher is surprised.

Yes, but I won't do it again! - sincerely assures the boy.

Knowledge of moral norms and rules of behavior does not always correspond real action child. This happens especially often in situations where there is a mismatch ethical standards and personal desires of the child.

5) The uneven use of polite communication with adults and peers (at home and at home, at school and on the street).

IN younger age When the soul is very malleable to emotional influences, we reveal to children the universal norms of morality, we teach them the ABC of morality:

• You live among people. Do not forget that your every act, your every desire is reflected in the people around you. Know that there is a line between what you want and what you can. Check your actions with a question to yourself: are you doing evil, inconvenience to people? Do everything so that the people around you feel good.
• You enjoy the benefits created by other people. People make you the happiness of childhood. Pay them well for it.

• All the blessings and joys of life are created by labor. One cannot live honestly without labor.

• Be kind and considerate to people. Help the weak and defenseless. Help a friend in need. Don't hurt people. Respect and honor your mother and father - they gave you life, they educate you, they want you to become an honest citizen, a person with a good heart and a pure soul.
• Be indifferent to evil. Fight against evil, deceit, injustice. Be irreconcilable to those who seek to live at the expense of other people, harm other people, rob society.

Such is the ABC of moral culture, mastering which children comprehend the essence of good and evil, honor and dishonor, justice and injustice.

For moral education, it is important to organize teaching as a collective activity, permeated with highly moral relations. Learning activities becomes a collective work, if the cognitive task is set for the children as a common one, a collective search is needed to solve it. IN primary school special tricks so that children can realize the educational task both as a general one and as relating personally to them. A kind of school of moral education arenature excursions. They are held with students of various age groups. Such excursions enable the teacher to instill in schoolchildren a sense of the master of the Motherland, careful attitude to her property, nature. Schoolchildren's knowledge of moral standards obtained in the classroom, their own life observations are often fragmented and incomplete. Therefore, special work is required related to the generalization of the acquired knowledge. The forms of work are different: in primary school it can beteacher's story, ethical conversation.

Ethical Conversationscontribute to the acquisition of moral knowledge by the younger generation, the development of ethical ideas and concepts among schoolchildren, the development of interest in moral problems, and the desire for evaluative moral activity. The main purpose of an ethical conversation is to help schoolchildren understand complex moral issues, form a firm moral position among children, help each student realize their personal moral experience of behavior, and instill in pupils the ability to develop moral views. In the process of ethical conversations, it is necessary that the children actively participate in the discussion moral problems, they themselves came to certain conclusions, learned to defend their personal opinion, to convince their comrades. An ethical conversation is based on the analysis and discussion of specific facts and events from the daily lives of children, examples from fiction, periodicals, films. The result of the conversation is a bright, convincing word of the teacher, who draws a conclusion on the issue under discussion, gives practical recommendations to the children. IN ethical conversations the main role belongs to the teacher, and he must have a good command of the word

The educational process is built in such a way that it provides for situations in which the student is faced with the need for an independent moral choice. Moral situations for schoolchildren of all ages should in no case be presented or look like teaching or controlling, otherwise their educational value may be nullified.

2. Education of humanity

The humanistic worldview as a generalized system of views, beliefs, ideals, in which a person expresses his attitude to his natural and social environment, is built around one center - a person. If humanism is the basis of a system of certain views on the world, then it is the person who turns out to be the system-forming factor, the core of the humanistic worldview. At the same time, his attitude contains not only an assessment of the world as an objective reality, but also an assessment of his place in the surrounding reality, connections with other people. Consequently, it is in the humanistic worldview that the diverse attitudes to man, to society, to spiritual values, to activity, which constitute the content of the humanistic essence of the individual, find their expression.

In the psychological dictionary, the concept of "humanity" is defined as "a system of personal attitudes to social objects (a person, a group, a living being) determined by moral norms and values, which is represented in the mind by experiences of compassion and rejoicing and is realized in communication and activity in the aspects of assistance, complicity, help". However, if we proceed from the connection between humanism and humanity, then the content of the concept of "humanity" should be revealed primarily through the recognition of the value of a person, which is understood as the unity of the two sides - natural life each individual and social, which includes all the functions performed by a person in society, including the level of development of his personal qualities.

Both sides of the personality are directly related to humanity. This connection is embedded in the humanistic essence of morality, which is the original form of attitude towards a person as a value. Humanity is a set of moral and psychological properties of a person, expressing a conscious and empathetic attitude towards a person as a supreme value.

As a personality quality, humanity is formed in the process of relationships with other people, the establishment of interpersonal relationships. This personality trait is revealed in the manifestation of benevolence and friendliness; willingness to help another person, attentiveness to him; reflection - the ability to understand another person, to put oneself in his place, in the empathic ability for sympathy, empathy; in tolerance - tolerance for other people's opinions, beliefs, behavior.

The education of humanity is carried out in diverse types activities, in various options interpersonal relationships. The child should be included in empathy, complicity. Signs of indifference, callousness cannot be ignored and analyzed by the teacher. The humanitarian professional culture of a teacher consists not only in personal adherence to the principles of humanism, but also in how the teacher himself helps and supports the student in difficult situations. An example of a teacher's humane attitude towards students has a special educational power, it can replace lengthy arguments, conversations and stories about the humanity of other people. This, however, does not negate the possibility and necessity of conducting moral and ethical education.

An important condition for the education of humanity is the organization of collective educational, socially useful activities, especially those types of activities where students are placed in a situation of direct concern for others, providing assistance and support, protecting the younger, the weak. Such situations may arise directly in the process joint activities, but may be specially provided by the teacher.

Studying the biographies of scientists, their creative activity, life principles, moral deeds is of great interest to students, stimulates their behavior and activities. The analysis during the lessons of the problems of good and evil, genuine and abstract humanism, social justice and injustice introduces students to the complex world of human relationships, teaches them to understand and appreciate the ideas of humanism, their universal character.

3. Education of conscious discipline and culture of behavior

One of the central places in the system of moral education of schoolchildren is the education of conscious discipline and a culture of behavior. Discipline implies organization, order in a particular area, people's life. Discipline reflects the conformity of a person's behavior and lifestyle with the rules and norms established in society. Discipline as a quality of a person characterizes her behavior in various spheres of life and activity and is manifested in self-control, internal organization, responsibility, readiness to obey both personal and public goals, attitudes, norms and principles.

School discipline is one of the manifestations of public discipline. This is the accepted order within the walls of the educational institution, this is the observance by students of the rules of relations with students and teachers, this is the obligatory fulfillment by all members of the team accepted rules and prescriptions. Being integral part morality, the discipline of students consists in the knowledge of the rules of conduct, the established order and their conscious implementation. The fixed rules of behavior determine the actions and deeds of the individual. School discipline prepares the child for social activities that are impossible without discipline. It is the result of moral education, it is no coincidence that A.S. Makarenko considered discipline as a moral and political phenomenon incompatible with indiscipline and disrespect for public order.

Compliance with school discipline involves subordination to the requirements of the team, the majority. The work of the school, the teacher in fostering conscious discipline and a culture of behavior should be aimed at explaining to schoolchildren the need to observe discipline in the interests of the individual, the team and society. But the discipline of the individual cannot be considered only as submission, it must be considered in the context of her freedom, as the subjective ability of the individual to self-organize, to achieve their own goals in a historically developed way. The ability of the individual to choose his own line of behavior in various circumstances(self-determination) is a moral prerequisite for responsibility for one's actions (O. S. Gazman). Possessing self-discipline, the student protects himself from random external circumstances, thereby increasing the degree of his own freedom.

Discipline as a personal quality has different levels of development, which is reflected in the concept of a culture of behavior. It includes various aspects of the moral behavior of the individual; it organically merged the culture of communication, the culture of appearance, the culture of speech and everyday culture. Raising a culture of communication in children requires the formation of trust, kindness to people, when politeness and attentiveness become the norms of communication. It is important to teach children how to behave with relatives, friends, neighbors, strangers, in transport, in public places. In the family and school, care must be taken to familiarize children with the rituals of congratulations, giving gifts, expressing condolences, with the rules for conducting business, telephone conversations, etc.

The culture of appearance consists of the ability to dress elegantly, with taste, to choose your own style; from the observance of the rules of personal hygiene, from the peculiarities of gestures, facial expressions, gait, movements. The culture of speech is the ability of a student to conduct a discussion, understand humor, use expressive language means in different communication conditions, and master the norms of oral and written literary language. One of the areas of work on the formation of a culture of behavior is the education of an aesthetic attitude to objects and phenomena of everyday life - the rational organization of one's home, neatness in housekeeping, behavior at the table during meals, etc. The culture of children's behavior is largely formed under the influence of personal example teachers, parents, older students, traditions, public opinion prevailing in the school and family.

4. Methods of pedagogical work on the formation of spiritual and moral qualities in children of primary school age

The issue of spiritual and moral education of children is one of the key problems facing every parent, society and the state as a whole. A negative situation has developed in society in the matter of the spiritual and moral education of the younger generation. The characteristic reasons for this situation were: the lack of clear positive life guidelines for the younger generation, a sharp deterioration in the moral situation in society, a decline in cultural and leisure work with children and youth; a sharp decline in the physical fitness of young people, the substitution physical education and health care physical development children. Domestic teachers, studying all the best that was developed before the revolution and after, are trying to educate a physically healthy soul filled with spiritual energy, an intellectually developed personality. The curricula used in the school and the development of lessons, extra-curricular activities are of particular value, as they contain grains of teachers' experience in shaping students' interest in the true values ​​of their native country.

In the moral education of primary school students, the formation of humane relations between children, the education of effective moral feelings in them, is very relevant. In this regard, many different activities are carried out at school with children: conversations on ethical topics, reading fiction, discussing the positive and negative actions of children. However, for this whole system of educational measures to be effective, it is necessary that each influence of the teacher has the power of formative.

The educational process is planned and built in the interrelation of the spiritual and secular areas, and extracurricular activities are a logical continuation of the work begun in the lesson. The leading direction is spiritual education, and when developing plans, the content of educational work, the age of students is taken into account, and a sequence in the development of the child's personality is traced. Patriotic education is part of spiritual education. cool watch, holidays dedicated to the “Victory Day”, literary evenings, “Days of Spirituality and Culture” involve meetings with interesting people. A huge role in the moral formation of the personality of a younger student belongs to the teacher, his methodological skill. The method of working with fairy tales in elementary grades is due to the qualitative heterogeneity of this genre. When guiding the reading of fairy tales, the teacher needs, based on the specifics of the fairy tale genre, to purposefully form in students the optimal amount of skills that focus children's attention on the main thing in " fairy world”, the ability to highlight, when reading and telling, episodes similar in ideological content with the same hero and determine their emotional nature in order to develop in children the ability to empathize, emotional and figurative memory. A lot still needs to be done in elementary school in order to educate children in a moral sense, to lead them to true spirituality. Let's turn to the practical side of the study.

They learn a lot of interesting things about the past from old people, a lot of useful things in life, they learn the first labor skills from grandparents, while the latter help children learn the secrets of nature. Grandmothers introduce children to the origins of folk poetry and teach them mother tongue. And most importantly - they, these people who have lived a long hard life, teach children kindness. The kindness and love of elders for children teaches children to be kind, sympathetic, attentive to other people. Any society is interested in preserving and transferring the accumulated experience, otherwise not only its development, but also its very existence is impossible. The preservation of this experience largely depends on the system of upbringing and education, which, in turn, is formed taking into account the peculiarities of the worldview and socio-cultural development of a given society.

The pedagogical meaning of work on the moral formation of the personality of a younger student is to help him move from elementary behavioral skills to more high level where independence of decision-making and moral choice is required. The success of this type of activity in the formation of the moral qualities of a student depends on the literacy of the teacher, the variety of methods used by him and the emotional response of children. In addition to the pedagogical impact on the formation of the moral qualities of a person, many factors influence: social environment, different kinds activities, leading types of communication, gender-role differences in children, while each age contributes to the formation of the moral consciousness of the individual; The social situation that has developed in our country leaves its mark on the formation of personality.

Education of moral feelings and ethical consciousness