The unity of the national idea in the methodology of education. National originality of education. Questions for self-control

Parents are not chosen; with the birth of the child, he enters an environment that will become his home for the rest of his life. Here he will master the language, behavioral skills, family scenarios, get used to a certain cuisine. And although it is believed that human values ​​are the same for everyone, no one has yet canceled the difference in mentality and national characteristics. So why not apply successful parenting strategies. So education...

... in Hebrew, or the Cult of the Child

“My child is the best” is the main postulate of the Jewish model of education. And although most mothers, regardless of nationality, agree with this, few people know how to love their child so selflessly, as a Jewish mother does. He is the smartest, the most beautiful, he has the best piece, the warmest blouse, he has no and cannot have flaws ... Do you hear? No, it can't be!

You won’t hear from a Jewish mother, “But Petya from the next entrance… Not like you,” so children grow up without complexes. They do not suffer from feelings of guilt, their own inferiority, low self-esteem, they do not think: "Is it convenient ... if I ... but can I ...". They grow up with the feeling that they deserve the best, and in adult life they calmly and without hesitation go to this, saving crazy money on psychoanalysis and painful analysis of childhood traumas and insults.

Jewish boys are taught from childhood to take care of themselves, not to get into conflict situations, to avoid open confrontations and not to miss good opportunities. You are unlikely to see them in boxing or karate classes, but chess is a completely different matter. Jewish families adhere to the principle: money should be invested in education and health, realizing that the first is able to provide, and the absence of the second is costly.

... in Ukrainian, or Version 2.015

The events in our country that have taken place in the past year and a half have greatly influenced all spheres of life, including education. The fact that for many years of independence was introduced sometimes by force (Ukrainian language, literature, culture) began to be perceived not just voluntarily, with enthusiasm. Many young families have switched to the Ukrainian language in everyday life, embroidered shirts have massively become fashionable, they are dressed for a walk around the city and for work, they get married and get married, people have become interested in Ukrainian traditions, their roots. Someone will say that this is a fashion trend, but during this time the very environment for the development of children has changed in the direction of ethnic, national identity, and this is great. A nation that honors its traditions is immortal.

Today's children tomorrow, having heard about Shevchenko, will not think that he is first of all a famous football player, they will be proud of their history, literature, culture, the fact that they are Ukrainians. It costs a lot!

... in German, or the main thing, be happy, baby!

The Germans are Europeans, therefore nothing European is alien to them. Children from childhood are taught tolerance, the ideas of freedom and equality of one before the other. But it is worth mentioning early development, and you will run into a wall of misunderstanding. Education before school is not encouraged in any form. Still succeed. This fits into the general concept of environmentally friendly education adopted by the Germans. Toddlers are introduced to nature, an eco-friendly lifestyle.

They begin to communicate with their peers from the age of three, getting into kindergartens. And then, German kindergartens (they are called kindergarten) are very different from ours. Children are in groups from 8 to 12, less often - until two in the afternoon. They are not fed, they are not laid down for a quiet hour. Most often, "kindergartens" have a certain direction: musical, artistic, sports.

One of the latest trends is a garden that does not have its own building at all. Children gather at a certain time, in a certain place, after which they and their teachers go somewhere in nature - to a park, to a forest. Then the kids are left to themselves, they can do whatever they like: crawl, chew grass, roll on the ground, and immediately sleep. And, oddly enough, survive after that. The Germans do not worry about food either. No one will judge a mother offering fast food to a three-year-old, or a mother whose child is outside without a hat in cold autumn weather. But the taboo on corporal punishment. For this, they can also deprive parental rights.

Children learn easily, naturally, in a playful way, according to the principle “Better more often, but shorter”. Thus, the Germans introduce into life the educational postulate - the child should be, above all, happy.

- Read also:

... in Armenian, or Family traditions = the strength of the clan

In Armenian families, a lot of attention is paid to role-playing education: boys are taught one thing, girls another. Classic homebuilder. However, it is worth paying attention that girls are very protected, and women too. Going to the market or shopping for groceries is a purely male occupation, taking care of the household, if any, is also. A woman does not belong where there is physical activity. Women's work includes cleaning, cooking, caring for a husband, and, of course, children.

Since childhood, they have been asked more strictly from a boy, it is believed that he is the future head of the family, which means that he must learn as early as possible what responsibility is, a strong masculine word. Much attention is paid to the development of physical strength, it is no secret that there are many Armenians among martial arts champions. And girls, on the contrary, are pampered, encouraging infantilism.

Both those and others are taught to respect elders. Children do not get involved in adult conversations, they behave with restraint at the table, are modest at a party, from childhood they help mom and dad, and even more so grandparents. In general, Armenians try to adhere to traditions: the father is an indisputable authority; family and kinship ties are sacred. Therefore, among Armenians there is a low percentage of divorces, and between brothers and sisters, including cousins, there are strong friendly relations, and mutual assistance and mutual assistance are strong in adult life.

... in Japanese, or Love works wonders

If you think that now we will talk about the fact that in Japan a child under 5 years old is a god, and then a slave, you are deeply mistaken. This is a myth and nothing more. In fact, the Japanese parenting system is one of the strictest in the world, and children are entangled from birth with strict rules and boundaries. As one Japanese said: “What will I do with the child later if I can’t teach him to obey before the age of 5.” Educational methods are called "kuji" - this is a system of ideas based on the principle of commonwealth, community and the individual approach is denied. Mothers are mainly involved in upbringing, there is an ancient tradition according to which, after the birth of a child, a woman leaves the marital bed and sleeps separately from her husband, with a child. The baby spends all the time with his mother. Especially in the first year of life. As a rule, a Japanese woman works actively before marriage, and after that she completely focuses on her family. But even if the mother in the family is working and leaves the maternity leave early, she takes the child to work with her. Although in Japan, of course, there are kindergartens, and even a nursery. But a woman who sends her baby to kindergarten in order to go to work is condemned by society, accusing her of selfishness.

Despite strict rules, mothers behave with children gently and warmly. Their task is to make the child want to behave well. Rudeness is not welcome, children are not scolded, they are not called names and they are not beaten, they are talked to, trying to create the most trusting relationship.

It is believed that the child should not cry, and he has no reason to, because the mother is always there, always ready to help, support, hug.

To sum it up, the 7 most effective parenting strategies

1. The child needs to be praised, praised and praised again.

2 . It's better to pay a tutor than a toy salesman.

3. National traditions are the soul and heart of education.

4. Shorter is better, but more often (about learning).

5 . The only duty of a child is to be happy

6. Personal example - the best teacher, respect for elders, for a woman, close relationships between brothers and sisters - everything comes from the family.

7. Education with love, patience and goodwill is more effective than shouts and punishments.

LECTURE 1

Target lectures - students' understanding of the essence of the methodology and features of the methodology of national education.

Lecture plan:

2. "Education", "ethnos", "nation", "people" as methodological

3. Features of the methodology of national education.

4. The essence of the concept of "mentality".

5. Characteristics of the concept of "national idea".

Mastering the methodological foundations of national education involves initially understanding such concepts as "methodology", "methodology of science", "methodology of education", "methodology of national education".

Methodology from the Greek language means “the path of research or knowledge; theory, doctrine. At present, methodology is understood as: 1) a system of principles and methods for organizing and constructing theoretical and practical activities, as well as the doctrine of this system; 2) the doctrine of the scientific method of cognition; 3) a set of methods used in any science. Methodology of science is a section of science of science that studies the structure of scientific knowledge, the means and methods of scientific knowledge, ways of substantiating and developing knowledge. A systematic solution of methodological problems is given in a methodological concept, which is created on the basis of certain epistemological principles.

The methodology of pedagogy is the doctrine of pedagogical knowledge and the process of obtaining it, i.e. pedagogical knowledge. It includes: 1) the doctrine of the structure and functions of pedagogical knowledge; 2) initial key, fundamental, philosophical theories, concepts, hypotheses that have methodological meaning; 3) the doctrine of the methods of pedagogical knowledge.

Realizing the essence of these positions, we can say that the methodology is a set of those ideas, provisions, theories, principles that allow scientifically correct development of the theory and practice of any science.

As Ph.D., prof. Khmel N.D., “in pedagogy, they quite clearly distinguish between methodological knowledge proper and general theoretical knowledge that performs a methodological function. The system of methodological knowledge includes: the subject of pedagogy, categories of pedagogy, the place of pedagogy in the system of scientific knowledge, the relationship of pedagogy with other sciences, the system of pedagogical sciences, general and specific tasks of pedagogical disciplines, the conceptual and terminological system of pedagogy "(1.13).

These theories perform the function of methodological foundations for national education as well. But the features of this process are also reflected in a number of other concepts. These include such concepts as "education", "ethnos", "nation", "nationality", "national idea", "mentality of the people" and others.

Thus, the development of methodological foundations must begin with a clear assimilation of the conceptual apparatus. One of the basic terms is the concept of "education".

Many centuries ago, people thought about what education is and when it arose. Even in ancient times, the greatest Greek philosopher Aristotle considered education as a process of continuity of the nation's culture, i.e. as the transfer of moral positions, skills and abilities from the older generation to the younger.

LN Tolstoy argued that education is the impact of one person on another in order to force the educated to learn certain moral habits. Neuner G. writes that education is the assimilation of socially significant social experience. At present, the interpretation of Liimets H.J. has become popular: education is a purposeful management of the process of personality development. For most of the 20th century, education was understood as the influence of adults, primarily teachers, on the younger generation. Thus, the child was considered as an object of activity and in fact was not considered as a person.

The scientific literature suggests that parenting needs to be considered on three levels. The first is socio-philosophical, according to which education is the process of transferring the experience of the older generation to the younger in order to prepare it for life. The second is general pedagogical, interpreting upbringing as a process of personality formation in educational and educational institutions specially organized by the state. And, finally, in a narrowly pedagogical sense, education is understood as the formation of personality qualities (moral, aesthetic, and other education).

An attempt to combine all three positions can be traced in the interpretation of V.S. Kukushkin, who claims that education is both a complex process of mastering the spiritual and socio-historical heritage of the nation, and a type of pedagogical activity, and the great art of improving human nature, and a branch of science - pedagogy. But everyone agrees that education is a process.

As for the question of the origin of education, there are also three points of view here - biological, theological and dialectical. Supporters of the biological point of view believe that education arose with the advent of man and is associated with the desire to procreate and the imitation of children by adults. Supporters of the theological point of view believe that education arose with the advent of the first beliefs and the need to pass them on to the younger generation. Proponents of the dialectical point of view believe that education arose with the advent of the first tools of labor. Teaching children to use them marked the beginning of education.

National education is an organic part of a single process of personality formation. Under the national education of student youth is understood the joint activity of the teacher and students, aimed at shaping the personality of a graduate of a higher school - a citizen and patriot of the Republic of Kazakhstan, based on national and universal values.

General theoretical knowledge that performs a methodological function in relation to pedagogy includes the leading provisions of the philosophical and psychological theory of personality, the theory of activity, and the theory of knowledge. As well as the foundations of value theory, management theory and systems theory. Briefly revealing their essence, we can say the following.

Personality theory provides basic knowledge about it. Since a personality is formed in the process of education, it is necessary to clearly know its essential characteristics - worldview, thinking, memory, attention, motives, needs, temperament, orientation, personality structure, etc. Archival is the position of the educator in relation to the educated - knowledge of his characteristics, abilities, respect for him as a person. A long-term survey of students on the issue of the shortcomings of the educational process shows that at all times the main drawback of the school is a disrespectful attitude towards students. This situation needs to be changed, and this will be facilitated by the currently promoted student-centered learning. Educators, teachers have to seriously engage in self-assessment of their moral positions and master the theory of personality.

The theory of activity provides knowledge and skills for organizing various types of activities of students. It introduces the basics of organization, planning, correction, analysis of activities, its classification, and most importantly, it teaches that a person is formed, first of all, in the course of his vigorous activity.

The theory of knowledge makes it possible to realize the essence of the cognitive process, the interaction in its course of the educator and the educated, theoretically and practically skillfully organize the cognitive activity of the younger generation.

The theory of values ​​is of great importance for the entire educational process, as it gives an idea of ​​the totality of moral values ​​that are important at the present time, focuses on the significance of universal and national values. This theory shows that the priority in education is the formation of an attitude towards each person as an individual, to oneself, to work, to the Motherland, to the team, to nature, to beauty (fine arts, music, theater, etc.).

Management theory gives purposefulness to the entire educational process, setting it on a scientific basis. Knowledge of the leading provisions of this theory can significantly increase the effectiveness of the educational process.

Systems theory provides knowledge about the educational system as a whole, as a set of its mandatory components, their hierarchy, interdependence, interdependence. The presence of a system allows you to achieve the most effective educational results.

The listed theories perform the function of methodological foundations for national education as well. But the process of national education has its own characteristics, which are reflected in the methodology. First of all, it is necessary to define the leading concepts. These include such as "ethnos", "nation", "nationality", "national idea", "mentality of the people" and others.

The next methodological concept is “ethnos”. This word comes from the Greek language, it means “people” and is interpreted as a historically established social grouping of people - a tribe, a nationality, a nation.

The next basic concept is "nation". The philosophical dictionary says that the nation originates from the Latin word - the people. This is a historically established form of a community of people, which is replacing the nationality. The nation is characterized, first of all, by the commonality of the material conditions of life; territory and economic life; common language, well-known features of the national character, manifested in the national identity of its culture. Ozhegov S.I. in his dictionary of the Russian language gives two interpretations of this concept: 1) a historically established community of people that arose on the basis of a common language, territory, economic life and mental warehouse, manifested in a common culture; 2) country, state (2, 350).

Increasingly, political scientists are defining nation as "co-citizenship." In this case, only socio-economic parameters are taken into account. It seems to us that the position of N. Berdyaev is positive, who states: “The main goal of Kazakhstani ethnopolitics is the formation of a single people of Kazakhstan in the country as a political and cultural community of citizens of different ethnicity. Such an understanding of the people of Kazakhstan as a qualitatively new form of self-identification is fundamentally different from the Stalinist definition of a nation, the well-known features of which actually characterize not a nation, but an ethnos or ethnonation” (3, 19).

Modern political scientists believe that all classes of society and various social groups, regardless of their economic, cultural, social and other differences, are connected by a sense of national identity with their nation. The development of national culture contributes to national identity, which is reflected, first of all, in oral folk art, applied art, music, poetry, monuments of material culture, etc.

Speaking about the culture of the Kazakh people as a state-forming nation, we note the importance of awareness by all citizens of the need to develop it. From the point of view of the national education of the younger generation, those moral values ​​that are embedded in the cultural heritage of the Kazakhs are relevant. Historically, many of the moral norms of the Kazakh people were reflected in the work of akyns and zhyrau (performers of epic tales). They were considered prophetic poets, foreseeing the future. Philosophers-zhyrau touched upon the most important aspects of the life of the people, changes in society and nature; praised the khans and batyrs for their deeds. A great place in their work is occupied by reflections on happiness, on family values. Akyns - poets-improvisers - reflected in their work the main moral values ​​that are respected in the Kazakh steppe.

The most important positions in the field of education of the Kazakh people are revealed in the works of Abu Nasr al-Farabi and Abai. It is necessary to familiarize the younger generation with their work. As G.G. Barlybayeva rightly notes, both al-Farabi and Abay urge people to develop in their souls all the most sublime and noble: courage, generosity, abstinence, friendliness and other similar qualities that not only ennoble their owner, but also beneficially influence others when interacting with him. Both al-Farabi and Abai have a benevolent attitude towards a person whom they grant the right to actively interact with the outside world. Associations of people, thinkers believe, are included in world harmony through active familiarization with the intelligible world, and people are represented by them as individuals acting in accordance with the phenomena of the mind. The philosophy of both al-Farabi and Abay is viable precisely because it gives an answer to the question about the meaning of human life, without reducing it to other questions” (4, 20).

The next important category of national education is mentality. Gershunsky B.S., a leading specialist in the field of philosophy of education, most fully and, in our opinion, most accurately reveals the concept of "mentality". From the point of view of psychology, the category "mentality" is most often interpreted as purely psychological (or socio-psychological). So, in relatively early English-language dictionaries and publications 20-30 years ago, “mentality” (from the French mentality, which in English corresponds to mentality, and in German mentalitat) defined as "a quality of mind that characterizes an individual or a class of individuals", "a faculty or power of the mind", "attitudes, moods, contents of the mind", "way of thinking, direction or character of thinking", "the sum of mental abilities or capabilities other than physical" .

As you can see, the above definitions are based on psychological concepts “mind”, “way of thinking”, “character of thinking”, “thinking abilities”, reflecting, first of all, the qualities that characterize the specifics of the mental activity of an individual or collective subject, reflexively reacting to certain realities of the surrounding world.

In later publications, the content of the concept of "mentality" is significantly expanded. Thus, in the recently published "Dictionary of Foreign Words" "mentality" is interpreted as "mentality; attitude; worldview; psychology".

Of course, it is wrong to identify mentality with the whole science of psychology, but it is characteristic that in the modern sense, the concept of "mentality" increasingly includes elements of a worldview nature that reflect the conscious attitude of a person or groups of people of varying degrees of community to natural and social phenomena.

Very indicative in this regard is a detailed article by I.G. Dubov "The Phenomenon of Mentality: Psychological Analysis", published in 1993 in the journal "Psychology Issues". Based on the analysis of the definitions contained in the works of both Russian and foreign scientists, the author gives the following definitions:

"mentality- this is a certain integral characteristic of people living in a particular culture, which allows us to describe the originality of these people's vision of the world around us and explain the specifics of their response to it”;

in philosophical and cultural literature mentality understand as a set of ideas, views, feelings of community of people of a certain era, geographical area and social environment, a special psychological structure of society that affects historical and social processes”;

"mentality, Being a mental phenomenon, it is not at all identical to social consciousness, but characterizes only the specifics of this consciousness relative to the social consciousness of other groups of people, and, as a rule, we are talking about such large groups as an ethnic group, a nation, or at least a social stratum" ;

"in the most general way mentality can probably be defined as a certain specificity of the mental life of people representing a given culture (subculture) that is characteristic of a particular culture (subculture), determined by the economic and political conditions of life in the historical aspect”;

"content mentality, as follows from the very etymology of the word, lies in the cognitive sphere and is determined, first of all, by the knowledge possessed by the community under study. Together with beliefs, knowledge constitutes ideas about the surrounding world, which are the basis of the mentality, setting, together with the dominant needs and archetypes of the collective unconscious, a hierarchy of values ​​that characterizes this community.

Synthesizing the most significant features of mentality, I.G. Dubov gives the following psychological characteristics of this concept:

“The mentality as a specificity of the psychological life of people is revealed through a system of views, assessments, norms and mindsets based on the knowledge and beliefs available in a given society and setting, together with the dominant needs and archetypes of the collective unconscious, a hierarchy of values, and hence the beliefs characteristic of representatives of this community , ideals, inclinations, interests and other social attitudes that distinguish this community from others.

Similar definitions with certain terminological nuances are given in many psychological publications. This allows you to significantly expand the list of keywords and categories related to the psychological characteristics of the mentality. These keywords and phrases include: “perceptual and cognitive standards”; "social norms"; "relation to the world"; "views on the world"; "assessment of the surrounding reality"; "stereotypes of consciousness"; "social stereotypes"; "motivational sphere"; "dominant motives"; "beliefs"; "ideals"; "inclinations"; "interests"; "social attitudes"; "stereotypes of behavior"; "decision-making stereotypes"; "behavioral alternatives"; "traditions"; "customs"; "ethnic stereotype"; "national character"; "superpersonal consciousness"; "folk spirit", etc.

One of the objects of analysis in the study of the psycholinguistic features of the mentality is language. It fixes the relationship between the phenomena of reality reflected by consciousness and the estimated characteristics of these phenomena. Of particular note are the differences in the meanings that in different cultures fill the same worldview concept (for example, “freedom”, “democracy”, “entrepreneurship”, “market relations”, “lifestyle”, “human rights”, “parliamentarism ”, “interethnic relations”, “ethnos” and many others). In essence, these differences reflect the specifics of the social meanings that representatives of different cultures invest in certain concepts. Therefore, multifaceted research devoted to verbal communication as a means of rapprochement and mutual understanding of people, as well as fairly successful attempts to introduce a course of verbal communication into university education programs in different countries of the world deserve all support.

It should also be borne in mind that the problems of mentality cognition cannot be considered in isolation from the still insufficiently studied problems. unconscious and intuitive in human behavior. These questions give the problem under consideration a special complexity and objectively orient suprasystemic, interdisciplinary approach to its study.

For all its undoubted importance, psychological interpretation cannot be considered sufficient for a holistic characterization of the exceptionally capacious and multifaceted concept of "mentality". It is extremely important to explore the origins of this concept, referring to the historical, cultural, philosophical and socio-political issues.

In terms of social history essential for understanding the essence of mentality are the works of historians belonging to the world-famous Annales School.

The founders of the Annales School, which proclaimed a new approach to understanding the role and significance of historical science, were Lucien Febvre and Marc Blok, the greatest French historians of our century. The Annales school arose at the turn of the 1920s and 1930s, and its scientific positions were established in the period after the end of the Second World War. The "new historical science", developed in line with the methodology of the Annales School, has long ceased to be a phenomenon characteristic only of the French national historical tradition. Today it is the most influential trend in world historiography. One of the most important aspects of this direction is history of mentalities.

A detailed analysis of the methodological foundations of the "New Historical Science" as a whole and the key concept of "mentality", which creates the prerequisites for identifying the true driving forces of human history, is given in the works of many authors. However, we consider it expedient and possible to cite some of the most characteristic excerpts from the book of the famous historian A.Ya. Gurevich.

“The history of mentalities,” writes A. Ya. Gurevich, “that is, mindsets spilled in a certain social environment, implicit attitudes of thought and value orientations, automatisms and skills of consciousness, its fluid and at the same time very stable extra-personal aspects, opposes itself to the traditional history of ideologies ... The history of mentalities reveals a different, as it were, "hidden" plan of social consciousness, sometimes not clearly expressed and not formulated explicitly. The researcher of mentalities does not deal with philosophical, religious, or political beliefs or doctrines as such; he is not concerned with theories, but with the soil in which theories, in particular, grow. In the center of his attention is the image of the world, which is embedded by culture in the consciousness of the people of a given society and is transformed by them spontaneously, for the most part beyond the control of their “daytime consciousness”... a different plane of reality, rooted so deeply and firmly that when one ideology replaces another, this hidden layer of images and ideas can remain unchanged or change only partially, retaining its basic parameters.

As we can see, from the point of view of a historian, the key words that define the essence of the category of "mentality" are: "mentality", "implicit attitudes of thought", "value orientations", "automatisms and skills of consciousness", "extra-personal aspects of consciousness", "fluidity ”and at the same time “stability”, “spontaneity”, “worldview”, “image of the world” (5).

According to G.G. Barlybayeva, the philosophical understanding of the world, man, his place and role in life is a feature of Kazakh philosophical thought. In this she continues the tradition of Eastern philosophy. If in Western philosophy more attention is paid to the construction of a philosophical system, to the creation of teachings about the world, about the world space, to the study of the problems of logic, epistemology, to the creation of teachings about society, about the state, then in Eastern philosophy, first of all, a person, his soul, psychology. Ethical issues - the problems of happiness, goodness, duty, human conscience, purpose, meaning and purpose of his being - constitute the core of Kazakh philosophical thought of the 18-19th centuries (6, 9).

In Kazakhstan, as in a multinational republic, it is necessary to implement both the ethno-cultural and civil concepts of the nation, because the interpretation of the national idea as the methodological basis of national education depends on the position on this issue. In this regard, we agree with the position of Doctor of Philosophy A.N. Nysanbaev and R. Kadyrzhanov, who substantiate the need, need and interests of Kazakhstani society in strengthening the civil national identity as follows:

“Firstly, the inclusion of the idea of ​​a civil nation in the national idea of ​​Kazakhstan contributes to the internal security and stability of society. The formation of a civil nation as an inter-ethnic community of people will help smooth out contradictions and conflicts of interests and values ​​of ethnic groups, overcome dividing lines, borders and distances between them.

Secondly, the formation of a civil nation in Kazakhstan will have the most positive impact on the identity of all Kazakhstanis, regardless of their ethnicity, with their native country - the Republic of Kazakhstan. A single nation will become a real embodiment of the slogan "Kazakhstan is our common home." Kazakhstani patriotism, high morale will become real attributes of a civil nation, that is, they will not be good wishes and dreams, but a real social and political force.

Thirdly, an important result of the formation of a civil nation in Kazakhstan should be a mature civil society. The civil nation and civil society are closely linked, mutually presuppose each other and cannot exist without each other. In social terms, this is due to the fact that both the civil nation and civil society are based on horizontal ties, and not on vertical ties in society” (7, 18-19).

The next important concept that makes up the methodology of national education is the “national idea”. There are two approaches to this issue. The first approach prioritizes the titular nation. According to its supporters, the special position of the Kazakhs among all the nations inhabiting Kazakhstan should determine the priority of the Kazakh national idea. The second approach is civil. He suggests that the national idea should reflect the interests of all ethnic groups in Kazakhstan. The main problem of confrontation between the two approaches is the language issue. The issue of developing a national idea is very complex and always causes controversy and opposition. However, there is unity on many fronts. The absolute majority of citizens of the republic understands that the construction of a single nation should be based on the culture of the leading, state-forming nation. Moreover, the Kazakh nation has generally recognized ethnic and historical roots. As Doctor of Philological Sciences, prof. Nysanbev A.N., “the national idea should follow from the entire logic of national history and culture and be based on universal values ​​and the Constitution of the country. It defines the contours of the future. Summarizing historical experience, revealing the trends of historical development, the idea leads beyond the limits of this experience, projects what is due, what we all strive for, what we passionately desire” (8, 29). And further - “Kazakhstan's folk idea is designed to promote internal unity, stability and stability of society, cohesion and mutual understanding, thereby strengthening independent statehood. It should contribute to the resolution of contradictions between the interests of various ethnic groups, confessions, social strata in order to form a socio-economic, political, and most importantly, spiritual and moral integrity that makes up the Kazakh people” (8, 30).

Significant influence on the essence of the national idea is influenced by modern problems of globalization. There are two types of globalization. The first is Americanization, the negative nature of which has become obvious to everyone in recent decades. The second, which is often called “another globalization”, is the use of scientific and technological achievements for all peoples of the world in order to overcome modern challenges to humanity. Globalization forms a new world, common views on the key problems of our time, but this unity should contribute to the development of national cultures, and not the development of one cosmopolitanism.

This will make it possible to create a powerful state, which, in turn, should be the guarantor of the realization of the national idea in life.

The institution of the state is a means of preserving cultural identity, spiritual culture, i.e. full-fledged cultural development, especially for peoples who received the opportunity to build a separate state not so long ago. The importance of the spiritual component of cultural development is increasingly recognized by the nation, i.e. Kazakh in recent times. In world cultural studies and philosophy, an active search is being made for a way out of the spiritual crisis, the presence of which is now (especially in Western civilization) recognized by most researchers of the phenomenon of culture.

The national idea is a set of orientations, values ​​and ideals of a worldview nature aimed at consolidating the peoples of Kazakhstan, sustainable socio-economic development of society, strengthening the security and independence of the state ... It is obvious that it is impossible to just come up with it. The components of the national idea are contained in the depths of national self-consciousness, reflecting the picture of national existence. The national idea finds its expression in various forms of national culture: philosophy, history, science, literature, music, painting, dance, plastic arts, language, and so on.

The national idea "is a system-forming beginning of the consolidation and integration of Kazakhstani society, the formation of an adequate level of national identity of the country's citizens, the spiritual foundation for the rise of public consciousness and culture, the basis for sustainable progressive socio-economic development of Kazakhstan in the context of expanding globalization" (7, 4-5).

Thus, in modern Kazakhstani society there are different positions on the issue of the need to develop and realize the national idea by the citizens of the republic. Some believe that it is simply not necessary in view of the peculiarities of market relations, while others believe that it is harmful, because initiates the emergence of nationalism, but the majority of the population is in favor of the fact that Kazakhstanis need a national idea.

The national idea can serve as the basis of the national ideology.

According to a number of Kazakhstani scientists, “the idea of ​​Shakarim's “conscientious mind” can become the key idea of ​​the national ideology. This is, as it were, the core, the living soul of the entire national worldview, which includes an integral system of ideas:

priority of spiritual values;

humanism;

patriotism;

Democracy

· tolerance;

a combination of liberal values ​​and values ​​of traditional culture;

· development of Kazakh national culture and state language;

· focus on the latest Western technologies, combined with the high Kazakh spirit;

· the formation of the middle class as a guarantor of the stability of the state, the transition to an innovative type of development;

judicial protection of the rights and freedoms of man and citizen” (8, 50-51).

It may be possible to argue with some positions of this point of view, but, of course, they deserve the closest attention.

Serious consideration requires very significant, in our opinion, proposals formulated by Kazakh philosophers to the content of the national idea, which “should reflect the aspiration of the whole society:

· to ensure the socio-economic development of the country for the benefit of all its citizens, regardless of their ethnic and confessional affiliation;

· to create a country - safe, dynamically developing, democratic, with a high level of social standards and living conditions;

· for the construction of a Eurasian multinational state - an active and authoritative participant in regional processes.

The presented directions can only be the main vectors of the Kazakh people's aspirations for the future. In this sense, speaking about the content of the Kazakh national idea, it is important not to limit ourselves to fixing the current ideas of the population of our country about their well-being. It is more important to determine through what vital imperatives this well-being can be achieved. It seems that such imperatives of all Kazakhstanis can be:

· creative work;

Prosperity and worthy life;

peace and harmony;

the continuity of traditions.

These life imperatives should be all-encompassing, penetrating all levels of self-organization of the Kazakh people: state level, public level, personal level; at all these levels, their universal ideals of civilizational coexistence of Kazakhstanis should be formed. How do you imagine such civilizational ideals can be:

· democratic and strong State;

a just and prosperous Society;

a free and respected Personality” (9, 69-70).

These positions should be consistent with the five principles formulated by the President of Kazakhstan N.A. Nazarbayev, which underlie the national idea of ​​Kazakhstan: actual and legal equality of all ethnic groups of the republic; the Kazakh people is a state-forming ethnic group, therefore it is responsible to other ethnic groups, and other ethnic groups should be sympathetic to the self-expression of the Kazakh nation; religious identity and tolerance of peoples; education of Kazakhstani patriotism; development of small and medium-sized businesses, the formation of the Kazakh middle class.

Considering the methodological foundations of education, it is impossible to ignore the problem of the national mentality. Mentality is the quintessence of culture.

According to M. Shaikemelev, “we don’t have our own traditions of studying the national idea, mentality and attitude of the Kazakhs, except for the cycle of works by Ch.Ch. Valikhanov and Abai’s “Words of Edification”…. And further: our task is an attempt to form a certain methodological framework for theoretical studies of the national mentality, its relationship with the ideas of Western-style liberal democracy in the context of the problem of a national idea” (10, 374).

Perhaps there really are no such studies, but we can talk about the presence of the Kazakh mentality, about its characteristics.

Thus, the problem of national education has clearly formulated methodological foundations. First of all, it is necessary to refer to them the leading concepts that were covered in this lecture - ethnos, nation, people, the mentality of the people, the national idea.

Questions for self-control

1. What is the modern interpretation of the concept of "nation"?

2. What does the term "ethnos" mean?

3. What is meant by the scientific category "methodology"?

4. How is the concept of "methodology of science" interpreted?

5. What is the mentality of the nation?

6. Why is national culture the methodological basis of national education?

7. Who were zhyrau?

8. What is the peculiarity of Kazakh philosophical thought?

9. What is the importance for Kazakhstan of the idea of ​​a civil nation?

10. What is the purpose of the national idea?

References:

1. Pedagogy: textbook. - Almaty, 2005. - 364 p.

2. S.I. Ozhegov. Dictionary of the Russian language. - M., "Russian language", 1983, p.815.

3. Berdyaev N. The fate of Russia. - M., 1990. - p.19.

4. Barlybaeva G.G. Al-Farabi and Abai: problems of succession. - Bulletin of the Ministry of Education and Science of the Republic of Kazakhstan, National Academy of Sciences of the Republic of Kazakhstan. Societies series. Sciences, No. 4, 2000. - p.19-22.

5. Gershunsky B.S. Philosophy of education. - M.: Flinta, 1998. - 428s.

6. Barlybaeva G.G. Philosophical and ethical meaning of the views of Kazakh akyns and zhyrau. - Bulletin of the Ministry of Education and Science of the Republic of Kazakhstan, National Academy of Sciences of the Republic of Kazakhstan. Societies series. Sciences, No. 5, 2002. - p.9-19.

7. Nysanbaev A.N., Kadyrzhanov R. National idea of ​​Kazakhstan as a synthesis of the civil and ethno-cultural concept of the national idea. - The national idea of ​​Kazakhstan: the experience of philosophical and political analysis. - Almaty: Computer Publishing Center of the Institute of Philosophy and Political Science of the Ministry of Education and Science of the Republic of Kazakhstan, 2006. - p.4-23.

8. Ashimbaev M., Kosichenko A., Nysanbaev A., Shomanov A. Main problems of search and development of the national idea of ​​Kazakhstan. - The national idea of ​​Kazakhstan: the experience of philosophical and political analysis. - Almaty: Computer Publishing Center of the Institute of Philosophy and Political Science of the Ministry of Education and Science of the Republic of Kazakhstan, 2006. - p.54-71.

9. Kadyrzhanov R. Civil nation, ethno-cultural nation and national idea of ​​Kazakhstan. - The national idea of ​​Kazakhstan: the experience of philosophical and political analysis. - Almaty: Computer Publishing Center of the Institute of Philosophy and Political Science of the Ministry of Education and Science of the Republic of Kazakhstan, 2006. - p.72-133.

10. Shaikemelev M. National character and mentality as prerequisites for the formation of a national idea of ​​Kazakhstan. The national idea of ​​Kazakhstan: the experience of philosophical and political analysis. - Almaty: Computer Publishing Center of the Institute of Philosophy and Political Science of the Ministry of Education and Science of the Republic of Kazakhstan, 2006. - p.373-387.

additional literature

1. Speech by the President of the Republic of Kazakhstan N.A. Nazarbayev at the XV session of the Assembly of the People of Kazakhstan “National unity is our strategic choice”. - Astana, October 26, 2009.

2. Akmambetov G.G. Moral doctrine of Abai// Proceedings of the National Academy of Sciences of the Republic of Kazakhstan - Almaty, 1995.

3. Masanov N.E. The nomadic civilization of the Kazakhs: the foundations of the life of the nomadic society. - Almaty, 1995. - 150p.

4. Moral and spiritual education. - Almaty: Farabi-Fond, 1995. - 338p.

PSYCHOLOGY AND PEDAGOGY

Fundamentals of Pedagogy

3. Theory and methodology of the educational process

3.3. Purpose, tasks and main directions of education

An important condition for the effectiveness of education is a clear statement of its goal, a deep understanding and awareness of its educators. The presence of a goal makes it possible to determine the content and objectives of each area of ​​education.

3.3.1 Purpose and tasks of national education

The goal of education is based on national values, giving purposefulness to education and ensuring its effectiveness.

Purpose of education.

With an orientation towards the goal, the directions of the educational process, the selection of methods, organizational forms, and means of educational activity take place.

The purpose of education- a set of personality traits that society seeks to form.

Having an objective character, the goal of education expresses in a generalized form the ideal of a person.

Emphasizing the importance of defining the goals and objectives of education, K. Ushinsky wrote: “What would you say about an architect who, laying a new building, would not be able to answer the question of what he wants to build ... The same should be said about the educator, who will not be able to clearly and accurately determine the goals of his educational activity for you ... That is why, entrusting the pure and impressionable souls of children to education, entrusting it to carry out in them the first, and therefore the deepest features, we have every right to ask the educator, what goal he will achieve in his activities, and demand a clear and categorical answer to this question.

A. Makarenko interpreted the goals of education as a program of the human personality, human character, investing in the concept of "character" the entire content of the personality, i.e. and the nature of external manifestations and internal conviction, as well as political education, knowledge, etc. An outstanding teacher believed that "educators should have such a program of the human personality and strive to implement it."

The overall goal of education is the harmonious development of a person. This goal was formed in ancient Greek Athens, where the concept of "kalokagatiya" (generosity) was born - the ideal of education, combining nobility, wealth, physical perfection and moral virtues. In the Renaissance, Italian humanists supplemented it with the idea of ​​the all-round development of the individual. This is how the ideal of a comprehensively and harmoniously developed person was formed.

Ideal- an idea of ​​the pattern of human behavior and relationships between people, which proceed from an understanding of the purpose of life.

The formation of a person's ideal depends on upbringing, living conditions and activities, and the characteristics of his personal experience.

Ideals differ in content, structure and effectiveness.

The structure of the ideal indicates the degree of its generalization, that is, whether the ideal is a specific person, or a set of features of several persons, generalized in a single sample.

The effectiveness of the ideal means the degree of its influence on the behavior and consciousness of the individual.

The ideal of national education is deeply disclosed in the works of the Ukrainian teacher Grigory Vashchenko "Educational ideal", "The educational role of art", "Body-education as a means of educating the will and character", etc. It is based on universal and national values, which is the spiritual heritage of the people .

The universal values ​​include the moral law of creating good and fighting evil, the search for truth, justice, recognition of the ideals of love and beauty. Their bearer is the Christian religion. It orients a person to serve the highest ideal - God.

At the same time, a person is born and lives in a specific national environment, which is distinguished by its language, culture, and customs. Since birth, she has been surrounded by national values.

The ideal of national education is based on serving God and one's nation. God is absolute Truth, Love, Justice, Beauty. A nation is a real earthly community, in whose life absolute universal values ​​must be realized. In the pedagogical sense, the educational ideal is a person who serves God and Ukraine. G. Vashchenko sharply contrasts the ideal of Ukrainian national education with the Bolshevik model, which is based on materialism and atheism, and the National Socialist ideology of fascism with its preaching of the cult of strength and disdain for man.

The ultimate goal of educating a person is to prepare him for life in society, for fulfilling the roles of a citizen, worker, public figure, family man, comrade. Preparation for the role of a citizen involves the formation in a person of a pronounced active civic position, a sense of duty and responsibility to society. The role of a worker covers the ability and desire to work actively, to create new material and spiritual values. Being a public figure means taking an active part in public life. Already at school, a person must be prepared for the role of a family man, future father, husband, mother, wife. As a comrade, everyone should be able to understand another person, sympathize, pity, give in, share, etc.

The state national program "Education" tasks of education of pupils and students. The leading tasks of the national upbringing of children and youth are conditioned by the priority directions of reforming education, determined by the State National Program "Education" ("Ukraine of the 21st century"). These include:

Formation of national consciousness, love for the native land, its people, the desire to work for the sake of the state, the readiness to defend it;

Ensuring the spiritual unity of generations, fostering respect for parents, women - mothers, culture and history of their people;

Formation of a high linguistic culture, mastery of the Ukrainian language; - instilling respect for the culture, customs, traditions of Ukrainians and representatives of other nations living on the territory of Ukraine;

Education of the spiritual culture of the individual, the creation of conditions for the formation of a worldview position;

Adoption of the principles of universal morality: truthfulness, justice, patriotism, kindness, diligence and other virtues;

Formation of a creative, hardworking personality, education of a civilized master;

Ensuring the full physical development of children and youth, protecting and strengthening their health;

Raising respect for the Constitution, legislation of Ukraine, state symbols;

Promoting a deep understanding of the relationship between the ideas of freedom, human rights and his civic responsibility;

Formation of the ecological culture of man, his harmonious relationship with nature;

Development of individual abilities and talents of young people, providing conditions for their self-realization;

Formation of interpersonal communication skills in children and youth and preparing them for life in the conditions of market relations.

A clear definition of the purpose and tasks of national education makes it possible to build a program for the education of pupils and students.

The educational program is a summary of the main provisions and goals of the activities of an educational institution for the education of students throughout the entire period of their education.

The reference point for the school in drawing up the education program should be the "Indicative content of education in the national school", recommended by the Ministry of Education and Science of Ukraine.

The comprehensive development of a person is the main goal of education, which covers mental, moral, sexual, legal, anti-drug, environmental, labor, economic, aesthetic and physical education in their inextricable connection, interdependence and interdependence. Each of these areas has its own tasks and content. When planning educational work with the student team, they proceed from the main goal of educating a student, directions, content and specific tasks, the solution of which will contribute to the formation of a personality capable of performing the functions of a citizen of Ukraine, a worker, a family man and a comrade.

Modern humanity is a huge variety of different historically established communities - nations, nationalities, ethnic groups. Only in Russia, according to ethnologists, there are more than three hundred of them. Each nation and nationality is distinguished by the unity of language and culture, has its own characteristics in the way of life, in education and upbringing. Currently, in the context of global processes of internationalization and globalization, political and socio-economic reforms in Russia, a new educational situation is being formed, which is characterized by increased ethnicization of the content of education and upbringing, taking into account the national characteristics of the culture of the peoples living on the territory of our country.

The national identity of education is manifested in each nation as its own distinctive, original (culture, language, customs, traditions). We also see this originality in the behavior of people, the ability to talk and discuss any problems, build relationships and establish cooperation. In essence, it is a culture of interethnic communication, where recognition, understanding, acceptance of the characteristics of each person and people as a whole are realized in interaction, in the information and communication spheres of human activity and the transfer of experience and cultural heritage from generation to generation. Culture is created together. Any nation is proud of its monuments, folklore, its music and literature, its inventions. Moreover, if there is no such pride, this is a sign of some serious national trouble. The people should be proud of their big and small contribution to the culture of mankind. For in every cultural contribution of any people there is something unique, and therefore especially valuable.

Culture is that sphere of human activity, which from time immemorial has united people, consolidated nations, and made it possible to better understand each other. Her ideas are universal. For them, there are no state, racial, or religious boundaries. The diversity of modern social life is manifested in the recognition of the presence of similar cultural and ethnic positions among representatives of different countries and peoples. A newer, more perfect culture of relationships is being formed, which makes it possible to use the entire diverse experience of the world community. Today, elements of humane relations are becoming more and more noticeable in the minds of people, requiring that these relations be not only interpersonal, but also social in nature, satisfying the interests of nations, peoples, and states.

One of the notable features of modern spiritual development is the deeply felt connection with every person and with all people living on earth. There is an intense mutual human breakthrough to each other, a growing cultural understanding leading to mutual discovery. Despite the divergence of political cultures, the difference in worldviews, there are real opportunities for their interpenetration and interaction. A new approach to cultural contacts is possible, real opportunities are being created for a wide creative exchange between peoples and nations, which contributes to the enrichment of universal human values. Such an exchange is possible and useful at the level of states, cities, educational and socio-cultural institutions, public associations.

The exchange of cultural values ​​has two aspects: on the one hand, it helps to comprehend the spiritual identity and values ​​of a particular people, and on the other hand, it actively stimulates the perception of culture by another people, rethinking it in their own way when creating their own national culture. Cultural ties have become extremely relevant. Although the exchange of spiritual values ​​has always existed, in modern conditions it has turned into a global communication that has covered many regions. The meaning of this process is that there is a wide assimilation of universal values ​​on the basis of mutual understanding, mutual trust, interaction, and this is not about formal borrowing, not about imitation, but about the creative assimilation of various cultural ideas.

The exchange of spiritual values ​​proceeds under the condition that national characteristics are preserved. Its goal is to enrich it, focusing on the unique image of each national culture. Processes aimed at erasing national colors are dangerous. Rapprochement of cultures inevitably affects the enrichment and development of national identity. Such interaction does not infringe on national interests and national cultures at all.

The cultural world community is increasingly perceiving the idea of ​​dialogue, based on humanistic thinking. Its moral value lies precisely in the fact that it helps to objectively perceive the surrounding diversity of people, peoples, cultures and understand that another person may well be different, and peoples can be different, differ from each other. This understanding is observed in the cultural sphere, in joint activities based on dialogue. The educational system teaches the development of the ability to communicate, think globally, understand a person of a different culture<школа диалога культур>, proposed by Yu.S. Kurganov.

Today, such a concept as intercultural literacy (understanding the culture of other peoples) is known. This is an awareness of the differences in ideas, customs, cultural traditions inherent in different peoples, the ability to see the common and different between diverse cultures and look at the traditions of one's own society through the eyes of other peoples. In the educational process, general cultural literacy means a common understanding by students of the defining characteristics of the cultures of the world, penetration into the essence of their similarities and differences, knowledge and empathic perception of various cultures, awareness of the value and uniqueness of each of them. Consequently, the teacher is faced with the task of forming an interculturally oriented personality capable of understanding the culture of another people and a positive attitude towards it, understanding it through the prism of their own culture. At the same time, the teacher acts as a model, demonstrating rational and open thinking, but not giving up his own position.

In essence, this is modern internationalism, when we are able to perceive the culture of others without infringing on its merits, without harming the people who carry this culture. On the other hand, this is an opportunity to demonstrate the culture of your people, to know your distinctive features, traditions, customs, folklore, folk crafts, and be proud of this originality. Consequently, internationalism is an ethnic socio-psychological formation, expressed in respect for a person of any national community, a disposition for commonwealth with people of any nation and a desire for the good of representatives of all ethnic groups. Internationalism - international solidarity of people of different nations and races, the basis of their mutual understanding, mutual trust, interpenetration of cultures, values, knowledge and technologies; it is the opposite of nationalism.

Man must learn to live in a multicultural environment. And it's not just the ability to respect other points of view. It is impossible to form one's point of view without reproducing other ways of understanding in it. According to scientists, truth is not born and is not located in the head of an individual person, it is born between people who jointly seek truth in the process of their dialogical communication. Communication between people is not just a universal, biological and social phenomenon, it has a national coloring, specific etiquette, which may seem strange for a person of a different nationality.

Universal and national values ​​are inseparable unity, complement and enrich each other, therefore, public education is considered as a value of a universal and national character. Nationality should be the leading principle of education, because whoever does not belong to his fatherland does not belong to humanity. Ethnopedagogy comes to the aid of educators. Ethnopedagogy studies the patterns and features of folk, ethnic education. She uses the methods and sources of pedagogy, but at the same time, the use of ethnographic, archaeological, ethnopsychological and sociological methods is extremely important for her.

Orientation to universal values, world and national cultures involves the study of the pedagogical culture of the masses, developed by the thousand-year experience of mankind and existing among the people to this day. Many scientists at different times paid attention to the issues of education in the spirit of the nationality, the use of the experience of the people, its educational potential.

Ya.A. Comenius made many efforts to unite the peoples of Europe around the ideas of humanism and democracy. He argued that teachers of the children of the people should be truly folk, their attention should be attracted by the national characteristics of students, the formation of cultural communities, the commonality of the historical destinies of people living in the same territory, K.D. Ushinsky pointed to the peculiarities of the Russian national character. He wrote that the school should act in the direction of development<нравственности характера>, learning native language. In my work<О народности в общественном воспи-тании>he noted that education, created by the people themselves and based on popular principles, has that educational power that is not in the best systems based on abstract ideas or borrowed from another people. In working with children, one should strive to give students as much of the universal as possible, but through the national.

Consonant with the statement of K.D. Ushinsky, the words of V.G. Belinsky, who said that even when the progress of one people is made through borrowing culture from another people, it is achieved nationally. When a people succumbs to the pressure of ideas and customs alien to it, not having the strength in itself to transform them into its own essence through the initiative of its own nationality, then the people perishes politically.

Folk pedagogy was the subject of special attention of A.S. Makarenko, who emphasized her worldly wisdom,<обыкновенный здравый смысл>influence on the younger generation. Today it lives in the folk wisdom of proverbs, traditions and customs, the peculiarities of the language of different peoples. Folk pedagogy is created by creators from the people, sometimes without professional training, representing myths, legends, epics, tales, songs, dances, fairy tales based on the traditions of the area.

V.A. Sukhomlinsky of all means of education considered the native word to be the most significant (<язык - духовное богатство наро-да>). The principle of nationality and patriotism in the upbringing of Sukhomlinsky was realized through the awakening of fraternal feelings in students for the peoples of our homeland and through the organization of emotional and valuable concrete practical activities.

The spiritual wealth of the people is closely connected with folk pedagogy, moral sermons, spiritual precepts of religion. The transfer to the younger generation of the socio-moral values ​​of previous generations, the progressive traditions of the people is carried out through labor, philanthropic creative activity and through the familiarization of young people with their history and works of folk art: musical and dance, artistic and applied. Folk holidays, rituals, epics, legends, fairy tales, proverbs and sayings, in which folk wisdom is embodied, contain moral and ethical edifications, instructions, reflect invaluable pedagogical experience aimed at familiarizing with the wealth of the national, and through them world culture, familiarizing to national values, following the moral laws of life.

All this is connected with the so-called mentality. Mentality is a relatively integral set of thoughts, beliefs that create a picture of the world and strengthen the unity of a cultural tradition or any community. History shows that pedagogical ideas and concepts that take into account the mentality always fit more organically into educational practice, as they reflect the ideal image of a person - a representative of a certain people. The mentality is part of tradition, a set of conscious and unconscious attitudes associated with ethnic tradition. The mentality of the ethnos is based on an idea that constitutes a spiritual ideal that cements the people into something unified, integral, penetrating the entire system of value orientations. The mentality fixes the stable mood of the inner world of a person, unites him into social groups and historical communities. Natural and cultural, rational and emotional, conscious and unconscious, individual and social - all this intersects at the level of mentality, dissolving in its structures. Characteristic features of the national values ​​of education should be recognized as deep historical roots in folk pedagogy; organic connection with spiritual and material national values; their ability to be updated and enriched in the process of historical development, while maintaining continuity with folk traditions.

The national educational and educational systems in Russia have always been built on the basis of a special mentality. This feature is nationally oriented in nature, which is manifested in what a person thinks and how he acts. The national system of education is determined by the national mentality, demonstrating its values ​​to the world as a whole, to another people, to another person. The problem of national values ​​in education, the regional originality of education should be considered on the basis of universal, philosophical, humanistic approaches. From the point of view of scientists, national upbringing and education are an organic part of the development of society. National values ​​become the values ​​of education only when they do not allow one child to be opposed to another, when they teach each of them to understand the national feelings of the other, to see the greatness and historical significance of the contribution of each people to the culture and spiritual development of mankind. The school is able not only to solve the problem of using national values ​​as a means of uniting children at the level of human emotionally rich communication, but also to open up opportunities for each of them to contribute to the strengthening and enrichment of these values. Thanks to education and upbringing, every child can understand how to learn how to use what has been worked out before you and for you, openly, achieved, decided, and what you personally can do for yourself, for your people, for your country.

Conscious love for one's people is incompatible with hatred for others. Loving and understanding his people, his family, a person will love and understand other peoples, other families and other people more. If a person is dominated by a general attitude towards the perception of foreign cultures, then it inevitably leads him to a clear awareness of the value of his own culture.

In October 1995 UN countries proclaimed the Declaration of Principles of Tolerance, in Article 1 tolerance is seen as respect, acceptance and correct understanding of the rich diversity of the culture of our world, forms of self-respect and manifestations of human individuality. It is promoted by knowledge, open communication and freedom of thought, conscience and belief. Tolerance is unity in diversity. This is not only a moral duty, but also a political and legal need. Tolerance is what makes peace possible. Tolerance is, first of all, an active attitude to life, formed on the basis of the recognition of human rights and fundamental freedoms. Unfortunately, extreme forms of intolerance are often manifested in modern society: discrimination, racism, aggressive nationalism, apartheid, genocide, religious fanaticism, ethnic cleansing.

Educational work in educational institutions should help to improve mutual understanding, strengthen solidarity and tolerance in relations, both between individuals and between ethnic, social, cultural, religious and linguistic groups, as well as nations. The path to mutual understanding passes not only through knowledge, ideas, but also through feelings, the desire to see beauty in the non-national, other-religious.

Children should be educated to understand that every person, whether Muslim or Christian, transcends the boundaries of the particular religion under which he was shaped. In turn, human culture is richer and more diverse than any religious and national culture, and harmony between them can be achieved if there is a high culture of interethnic and interreligious communication. Hence the concept of religious tolerance is tolerance for a foreign religion, recognition of its right to exist. The education of religious tolerance is an integral part of the education of a culture of interethnic communication and is aimed at developing respect for the religious views of another person.

The most active absorption<присвоение>patterns of activity and behavior, social norms occurs along with the socialization of the individual in adolescence. At the same time, at this time, children experience great difficulties in independently comprehending, comparing patterns of moral and ethical behavior and the real behavior of their peers. And in this regard, folk traditions, ethno-pedagogical, spiritual culture act as a real regulator of the developing self-consciousness and behavior of a growing person. Knowledge of the culture of one's ethnic society contributes to the emergence of interest in the traditions and culture of other peoples, which is the basis for the development of ethno-cultural interactions.

National values ​​of education and upbringing are organically included in universal pedagogical values ​​and vice versa. National values ​​of education and upbringing, as well as universal values, are not static, but historical, i.e. are in constant development and change under the influence of changes in the movement of a certain social form, socio-economic and cultural conditions of a given country. All the most significant achievements of spiritual culture, literature and art, science and technology, material production of a particular country, by reflecting them in the content of school and university education, acquire the significance of its national values ​​and actively influence the formation of citizenship and patriotism of the younger generations. One of the decisive conditions for such a functioning of the national values ​​of education should be recognized as their clear humanistic orientation and democratic essence (connection with folk origins) and a complete, decisive disengagement from any manifestations of nationalism and chauvinism.

The culture of interethnic communication is impossible without the formation in the subjects of the educational process of such a quality of personality as tolerance, which is a manifestation of a person’s relationship to other people, this is respect, acceptance and a correct understanding of the rich diversity of cultures of our world, forms of self-expression and ways of manifestation of human individuality. Tolerance is part of the human culture of the 21st century. It can be considered from the point of view of philosophy, psychology, medicine. Tolerance is the value of the socio-cultural system, it is the inner core of all human existence. Tolerance is also a principle, a guiding idea, a basic position in the interaction of people. The concept under consideration can be defined as a norm in the life of a society based on consent, cooperation, mutual understanding and mutual respect. The main features of a tolerant society are: social relations, public order, political processes, attitude towards minorities, cultural traditions, attitude towards religion, mass media, language.

The highest level of manifestation of personal tolerance is the presence of tolerance as an ideal, a perfect model in solving any issues related to people's communication.

Tolerance is the most important component of interaction, which is the main condition for a person's success in communication and organization of joint activities. The main idea of ​​the education of tolerance is the need to instill in everyone the value of human dignity and the inviolability of every human person. At the 28th session of the General Conference of UNESCO in 1995. The International Day of Tolerance (November 16) was proclaimed to promote the development and strengthening of a tolerant attitude towards each other.

In this regard, UNESCO Director-General Federico Mayor formulated the following principles for the education of tolerance in the spirit of tolerance:

Education in the spirit of openness and understanding of other peoples, the diversity of their cultures and history;
- teaching understanding of non-violence, the use of peaceful means to resolve differences and conflicts;
- instilling the ideas of altruism and respect for others, solidarity and participation, which are based on the awareness and acceptance of one's own identity and the ability to recognize the plurality of human existence in various cultural and social contexts.

Considering tolerance as a psychosocial characteristic of a person, scientists distinguish three subsystems in its structure:

cognitive - human knowledge (the very concept of tolerance, processes of tolerant interaction, etc.);

emotional - certain feelings of a person (expressed in an emotional assessment of a different opinion, values, one's feelings);

activity - a predisposition to a variety of behaviors (based on understanding, cooperation, compromise).

The cognitive component of tolerance is determined by the "information field", having which, a person knows how this or that person (group of people) will behave, based on their personal (group) characteristics, the specifics of the sociocultural environment. In fact, this is a theoretical readiness for a tolerant perception of others and response behavior.

An active emotional orientation of a person's state is possible only if he possesses a mechanism for regulating his own behavior and activities. It is important that on any interpersonal issues a person be able to restrain and at the same time correctly show their own emotions.

The activity subsystem of tolerance is of particular importance, since it is in the process of activity that real events line up in a semantic sequence, identifying the tolerance of each person.

Tolerance as an integral component of a teacher's professionalism is based on relational ties. Evaluation is at the heart of all relational behavior. Friendship or hatred, trust or distrust, envy or respect, jealousy or love - all these are relationships that are present in one way or another in pedagogical activity. The manifestation of a positive or negative attitude towards something is a factor of subjectivity. In the professional communication of a teacher with students on the basis of tolerance, only subject-subject interaction is possible, which means that the student also has the right to act based on his own life experience, from his own assessments. But most often he acts this way on the basis of patterns, habits, stereotypes that he has developed in the process of life. Such patterns of behavior are given, first of all, by the family, and later by teachers of the preschool and school stages of education. Since most often a person generalizes images and patterns of behavior (developing, stabilizing, activating the available information), then he realizes himself, i.e. demonstrates his own attitude towards something or someone, based on established or existing norms, rules, views, positions. For a person as a social being, other people are necessary. Therefore, to some extent, he is more or less dependent on others. Such a state always leads to the problem of choosing the manifestation of attitude - tolerant or intolerant.

The effectiveness of a tolerant approach in upbringing will be manifested only when every person, and primarily a teacher and parent, daily demonstrates tolerance and acceptance of others to children and everyone around. It is impossible to cultivate tolerance without possessing this element of culture. A child from birth has the opportunity to communicate with the people closest to him: mother, father, grandfather, grandmother. Such communication, which most often carries a positive emotional mood (a smile, an affectionate timbre of voice, intonations), is necessarily "fanned" with national, cultural color. Ordinary human communication with parents enables a child from childhood to learn to be tolerant, able to perceive, understand and recognize a person as he is, with his advantages and disadvantages. All family education can create in the child the dominant of a prosperous and benevolent person. Nothing has such an effective effect on the perception of the world as vivid associations, parallels that we draw when comparing many things and concepts. Folk proverbs, sayings, legends, parables are a wonderful methodological material for educating the younger generation in the spirit of tolerance: "Do not look for beauty, but look for kindness", "To live in the world - to be in peace", "Patience and work - will grind everything" .

When organizing tolerant interaction with children in the educational process, the teacher should rely on the development of such personal qualities as professionalism, attitude towards tolerant behavior and correct interaction.

The pedagogical culture of the people is that sphere of its material and spiritual culture, which is directly related to the upbringing of children. It manifests itself in lullabies and play songs, toys and children's clothes, in outdoor games, children's tools, in children's food and rules for feeding children, in children's folklore, traditional children's holidays and in many other elements of folk life.

With the emergence of educational institutions and the formation of the science of education, pedagogical culture includes both the state system of public education, including the training of teachers, and the pedagogical enlightenment of the masses. The pedagogical culture reflects the evolution of the pedagogical ideas of the people from ancient times to the present. It is heterogeneous, because along with the greatest achievements of pedagogy, prejudices, prejudices, prejudices and superstitions, rooted in hoary patriarchal-tribal antiquity, have been preserved in it. Such heterogeneity is also explained by the historical conditions of the life of peoples, the unevenness of their cultural development.

In the pedagogical culture of ancient times, the monopoly role undoubtedly belonged to the mother. The very process of breastfeeding a primitive infant - much longer than that of an animal, its close physical proximity to the mother was the prototype and the beginning of the contacts of spiritual, the first pedagogical influences.

The concept of folk pedagogical culture can be fully scientific only if the interests of the whole people are taken into account in the upbringing of the younger generation and the matter is about public education.

Love for children is the most important component of the pedagogical culture of mankind, at the same time an element of pedagogical culture and a person. The pedagogical culture of an individual in the civilized world cannot be measured by love only for one's own children. Selfish love exclusively for one's children, as a product of family selfishness, was alien to popular education. The evolution of public life expands the public horizons of people, which entails an increase in the level and pedagogical culture. A high level of pedagogical culture is invariably connected with public interests, presupposes concern for the fate of all mankind, for its future. Therefore, a reasonable love for children with a high pedagogical culture is always active, requiring the participation of each and all in the upbringing and re-education of the younger generation, as well as self-education.

The high results of raising children in the people's environment is one of the most important subjects for the analysis of pedagogical science. Revealing the secrets of public education based on the finished results can shed light on the peculiarities of the pedagogical culture of the people and the country as a whole. The people have long known the custom of judging a person by origin and upbringing, by parents and educators. A good person - from good educators - for the people is a common pattern, although paradoxes were also allowed: good people can turn out under adverse social and family conditions. The people paid tribute to the internal capabilities of the individual, her independence and personal responsibility for her behavior.

Folk pedagogy is inherent in education by deed, in deed, therefore, the best educators usually turned out to be people who are most capable of a particular type of activity: craftsmen, singers, storytellers, etc.

The people, possessing an infallible moral instinct, have always been critical of all kinds of pedagogical innovations, weeding out everything that did not correspond to their ideals. The domestic history of pedagogical thought shows that only those pedagogical ideas that were accepted and supported by the people turned out to be viable. At the same time, the high pedagogical culture of the people is an indicator of the high culture of the people as a whole, the former being of decisive importance for the latter. The most strenuous attempts to develop some specific aspects of culture usually lead only to temporary success. The development of culture can become global only if all cultural work is based on a high culture of educating the younger generation.

Folk pedagogy arose as a practice, as an art of education, it is older than pedagogical science, has always enriched it and, in turn, was enriched by it.

The primary elements of folk pedagogy were primitive pedagogical skills as the rudiments of pedagogical art ("craft"). The criteria for the activity of folk educators were common sense, empirical generalization of experience, which later served as the initial basis for pedagogical theory. At the early stages, educators from the people, not yet knowing science, gradually began to rely on folk wisdom passed down from generation to generation - the rudiments of theory. Due to the lack of writing and literacy, folk pedagogy suffered great losses, wisdom was scattered, many discoveries were made anew thousands of times. The inability to concentrate pedagogical knowledge was an obstacle to the progress of the pedagogical culture of the people.

The pedagogical culture of the people is closely connected with all spheres of people's life, it has a synthetic character.

Already in the oldest Russian chronicles in oral folk art, especially in fairy tales and proverbs, the idea is affirmed that a person is educated and taught, that the most valuable human quality is virtue, and it must be instilled, it must be taught, because the cause of many human vices is ignorance, ignorance. Virtue is the ability to act well, and only those who know exactly how to act can do well. Behavior depends on knowledge, and education is the link between knowledge and behavior.

K.D. drew attention to the pedagogical phenomena of folk life associated with nature. Ushinsky. The Saratov fields, the Kalmyk steppe, the Vladimir swamps, the Oryol-Tula hilly spaces, the Little Russian plains and the Novorossiysk steppe, the Belarusian sandy and wooded spaces, the Vologda forests cannot but influence the nature of life and activity of the population of these places and, accordingly, the nature of pedagogical phenomena.

Making large excerpts from the "Introduction" by Karl Ritter, Ushinsky indulges in thoughts about the role of nature in the formation of man and the whole people, about the reflection of natural conditions in the national character. The influence of the totality of natural conditions on people is so powerful that the destruction of these conditions can bring a person to painful homesickness. Ushinsky believed that the reasonable use of the natural wealth of the motherland "brings the energy of the peoples, who freely and completely got it to share, to an amazing degree of height." His judgments about the "singing sons of nature", Ossian poetry, born in the naked glades of the severe, foggy clouds of the Scottish high coast; the forest song of a Canadian, the song of a Negro in a rice field, the song of a Kamchadal about a bear, the fishing song of an islander are filled with faith in the spiritual powers of each, even the smallest people. According to Ushinsky, "the impression from natural life through the highest spiritual medium can be transmitted to the life of education of an individual being or an entire people." And the spiritual strength of the people is always an indicator of high pedagogical and educational opportunities.

The upbringing of the rising generation was a condition and guarantee for the forward movement of human society. It was determined by the economic conditions of society, but, in turn, influencing all aspects of people's lives, it turned out to be a strong factor in the very economic development of society. The great functions of education also determined the special place of folk pedagogy in the totality of various knowledge and among other types of diverse activities of the working people. It penetrates into all areas of knowledge and activity of the people without exception and ensures their unity.

The only true education is that which serves the interests of the people. Education that does not meet these requirements is anti-people and can be characterized as anti-education, because it corrupts the human personality.

Public education in the past, notes I.T. Ogorodnikov, also included certain types of training, which involved the assimilation of knowledge enshrined in the centuries-old experience of mankind, i.e. in folk pedagogy, education and training were in a single holistic process and complemented each other. With the emergence of education organized by the exploiting classes, a threat was created to public education. Home education among the working people acted as a factor in establishing the connection between education and the working and spiritual life of the people. Education in state educational institutions acted as a means of re-education, overcoming the consequences of folk (home) education. This was especially characteristic of the monastic schools established in the 17th-18th centuries. for the "foreigners" of the Volga region. Differentiation by the ruling classes and their state of education and upbringing created a threat to the formation of an integral personality. That is why the principle of educative education, scientifically substantiated by Comenius, was of epoch-making significance in the history of education. Its great meaning was to restore the continuity of maternal (parental) education with the study of the native language at school, to ensure the unity of education and upbringing in general.

The spiritual contact of individuals bears the stamp of the continuity of generations. The spiritual treasures of the ancestors are preserved and transmitted in stories, retellings, legends, admonitions, proverbs. Ancestors speak through the mouths of their descendants, great-grandfather, ancestor speaks through the mouth of a grandfather. Thus, in strengthening the continuity of generations, the older generation participates both directly and indirectly - through their pupils, pupils of their pupils, through the spiritual treasures preserved by them. However, in the absence of writing, the farther into the depths of time the ancestors go, the weaker their voice is heard, the more difficult it is for their thoughts to reach. Here, folk pedagogy should come to the aid of truly public education at the state level, which, controlling and preserving all the best, will ensure the continuity of generations in a single process of education and upbringing.

Before the emergence of writing, pedagogical ideas were passed down from generation to generation with the help of oral folk art. Fairy tales, proverbs, sayings, riddles, legends and songs are wonderful monuments of folk pedagogy, a storehouse of pedagogical wisdom. The creative role of the masses in the development of spiritual culture is great. Researchers of the works of Pushkin, Lermontov, Turgenev, Gorky, Tchaikovsky, Glinka, and others convincingly show what influence oral folk art had on them. The basis and roots of great art are always folk.

Pedagogical culture, like culture in general, has always been nourished by folk roots. Such pedagogical requirements as the principle of conformity to nature, the principle of natural consequences, were reflected, albeit in the most primitive form, in the works of oral folk art long before they were substantiated in pedagogical science.

In the monuments of folk pedagogy, created hundreds, perhaps even thousands of years ago, the methods and methods of training and education, elementary pedagogical requirements have already been determined. They talk about accustoming children to work, children's tools, children's holidays, songs and musical instruments, the moral code of the children's environment, the aesthetic ideals of youth, etc.

The people are the only and inexhaustible source of spiritual values. Great artists, poets, composers drew inspiration from the people, from folk art. Therefore, their creations in all eras were accessible and close to the people. For the people, the main measure of spirituality and aesthetic value has always been labor. Aesthetic education was carried out in close connection with labor education. Even more: it was mainly carried out in the labor process. Take, for example, the songs of barge haulers, weavers, loaders, etc. They spun, sang, told tales; they worked in the field, they sang in the meadow... It is no coincidence that labor themes predominate in folk epic art.

The combination of labor and aesthetic education is also manifested in the fact that the workers skillfully and subtly decorated and lovingly finished the tools of labor. These guns had to be not only comfortable, but also so beautiful as to please the eye and cheer up. Decorations of labor tools, such as, for example, harness, sledge, cart, spindle, spinning wheel, comb, grinder, etc. and so on. were in the nature of mass national artistic creativity. The people sought joy in work. Of course, there was little joy in forced labor, but the aesthetics introduced into the labor process facilitated the lot of the worker, made life more full-blooded.

Just as high as the aesthetics of everyday life was the morality of the common people. Selfless love for the motherland and hatred for the oppressors is a characteristic feature of the moral character of the working person.

Folk pedagogy, undoubtedly, set the tasks of the mental development of children. How many children's fairy tales, riddles, tongue twisters in oral folk art! All of them pursued pedagogical goals, one of which was the mental development of children. If the people's education system did not show concern for the intellectual development of the younger generations, then so many brilliant scientists, inventors, artists and writers would hardly have come out of the people.

Folk pedagogy also did not bypass the issue of the physical development of children. It is known that gymnastics and many other sports were inaccessible to the people. But all kinds of outdoor games, national wrestling, horse racing and other folk sports were quite widespread. Many peoples annually held national holidays with the obligatory inclusion of sports competitions in their program. The works of oral pedagogical creativity of all peoples reflect the concern of the working people for the health of the younger generation, they glorify physical strength, tirelessness, endurance, perseverance, etc.

Among the numerous treasures of folk pedagogical wisdom, one of the main places is occupied by the idea of ​​the perfection of the human personality, its ideal, which is a role model. This idea originally - in its most primitive form - arose in ancient times, although, of course, the "perfect man" in ideal and reality is much younger than the "reasonable man" (the first arises in the depths of the second and is part of it).

The formation of a perfect person is the leitmotif of public education. The most convincing and most striking evidence that man is “the highest, most perfect and most excellent creation” is his constant and irresistible striving for perfection. The ability for self-improvement is the highest value of human nature, the highest dignity, the whole meaning of the so-called self-realization lies precisely in this ability.

In the oral art of all peoples, heroes are characterized by many features that testify to the richness of human nature. Even if only one or two words are spoken about this or that positive character, these words turn out to be so capacious that they reflect the whole range of personality characteristics.

The ideas of each people about the perfect personality developed under the influence of historical conditions. The peculiarity of the living conditions of the people is reflected in its national ideal. So, for example, the “real horseman” of the Bashkirs, Tatars, peoples of the Caucasus and Central Asia has some differences from the Russian “good fellow” by the nature of his activity, code of decency and good manners, etc. In the basic human qualities, the ideals of a perfect personality are still very close to each other. All peoples appreciate intelligence, health, diligence, love for the Motherland, honesty, courage, generosity, kindness, modesty, etc. In the personal ideal of all peoples, the main thing is not nationality, but universal principles.

The upbringing of national dignity was the foundation of the moral perfection of the individual. A high sense of national dignity also implied condemnation of behavior discrediting the nation, which contributed to the upbringing of responsibility to the native people for their good name, and to other peoples - for the good name of their people.

The people constantly remembered the goals of education, which they represented as concern for the improvement of the individual. As soon as the child was born, wishes were expressed to the newborn boy: “Be, like a father, strong, strong, hardworking, plow, hold an ax in your hands and drive a horse,” and the girl - “Be like a mother, friendly, modest, zealous to work, a craftswoman to spin, weave and embroider patterns. The wise old man expressed wishes to the child: “Be big! Before I came to you before the naming ceremony, I ate butter - let your tongue be soft and tender, like butter. Before coming to you, I ate honey - let your words be sweet like honey. In the very first prayer in honor of the newborn, he was blessed to be brave, brave, happy, honor his parents, elders and old, fellow villagers, live in health and cleanliness until old age, and have many children.

The name that was given to the child, among many peoples, was a wish reduced to a single word, reduced to a possible minimum by a magic spell. The Chuvash have more than 11 thousand names - good wishes. The meaning of numerous Russian names - Lubomir, Vladimir, Svyatoslav, Lyubomud, Yaroslavna, etc. - publicly known. The names reflect many of the characteristics of a perfect personality. Naming occupies a very important place in the structure of a person's self-consciousness, in his self-identification. Naming newborns by the names of the most respected members of the family and clan expresses concern for the preservation and development of the good features of their predecessors by descendants, for the transmission from generation to generation of all the best that people have achieved both in the spiritual and moral spheres.

One person cannot absorb all the perfections necessary for the people. Therefore, in folk pedagogy, the concept of the total, cumulative perfection of members of the genus was entrenched. In general, the desire for the perfection of the family, clan, tribe was characteristic of many peoples. The Buryats, for example, strove to take wives from a good family, which was considered an honest, friendly and numerous, healthy family. Russians, Ukrainians, Maris and Chuvashs considered a good industrious family, in which such qualities as high morality, chastity, modesty, kindness were cultivated, i.e. approximately the same requirements were imposed on the whole genus as on an individual person. Thus, the perfection of the individual grew into the perfection of the family (collective), the perfection of the family - into the perfection of the tribe, and it already led to the perfection of the people as a single and great collective of fighters for the right to a decent human life.

Folk educators tried to bring the goals of education into a system. In Central Asia, the commandment about the three good human qualities is known - a good intention, a good word, a good action. Among the Chuvash people talk about "seven blessings", "seven commandments". Their implementation was an obligatory goal of the national education system.

Ideas about the essence and content of human perfections testify to the stability of folk, ethnic ideals of education, which were carried out in life not only with the help of words, but also in concrete activities. The unity of word and deed is one of the strongest aspects of the national traditional pedagogical system, the living practice of education, which the working people considered in the aggregate of all its parts and carried out as a holistic process. The approach to upbringing as a holistic process was also manifested in the use of combined measures of influence on children and complex forms of organizing their life and activities.

The thousand-year experience of folk pedagogy has crystallized the most effective means of influencing the personality. The differentiation of educational means associated with the formation of well-defined personality traits is amazing. Let us turn, for example, to riddles, proverbs, songs, fairy tales, games, holidays as a means of influencing the child's personality. The main purpose of riddles is mental education, proverbs and songs are moral and aesthetic education. Fairy tales, on the other hand, are called upon to contribute to the cumulative solution of the problems of mental, moral and aesthetic education, a fairy tale is a synthetic means. Festive game culture is a kind of pedagogy in action, where all means were used in harmonious unity, in a well-coordinated system, where all elements are interconnected. The games used songs, riddles, and fairy tales. The game is the most effective practical pedagogy, a materialized fairy tale.

Riddles are designed to develop the thinking of children, to teach them to analyze objects and phenomena from the most diverse areas of the surrounding reality, to compare their properties and qualities; moreover, the presence of a large number of riddles about the same object (phenomenon) made it possible to give this object a comprehensive description. The use of riddles in mental education is valuable in that the totality of information about nature and human society is acquired by the child in the process of active mental activity. At the same time, riddles about good fame, lies, gossip, grief, about life and death, youth and old age certainly contain material that in one way or another encourages young people to improve their moral qualities. The highly poetic form of riddles contributes to aesthetic education. Thus, riddles are combined means of influencing consciousness, with the goal of carrying out mental education in unity with other aspects of the formation of a perfect personality.

The same should be said about proverbs and songs. The purpose of proverbs is moral education, songs - aesthetic. At the same time, proverbs call for work, the development of the mind and the strengthening of health, but this is done again under the guise of a call to fulfill a moral duty. Songs are a means of influencing feelings and consciousness, but they contain riddles and proverbs; besides this, there are also independent riddles-songs.

In the described genres of oral folk art, the unity of content and form, purpose and means is seen: in riddles, the smart is the goal, the beautiful is the means, in proverbs morality is the goal, the beautiful and smart is the means, in the songs the beautiful is the goal, the smart is the means. Fairy tales, as mentioned above, are designed to bring into the system the pedagogical roles of riddles, proverbs and songs, of which there are many in fairy tales.

It is noteworthy that the people took care not only to determine the functions of individual genres of oral creativity, but also distributed them among individual age groups in accordance with the specific tasks of education and self-education. For example, children willingly use riddles and songs in their environment, although new riddles to children and adolescents are mainly communicated to adults, who themselves almost never resort to riddles in their environment, proverbs are most common among older people and are communicated to children and young people for the purpose of educational influence, the latter rarely resort to them in their midst; songs are most common precisely among young people, the elderly almost never sing, and the individual performance of songs by a small child and teenager is unusually rare. Fairy tales are not popular among adults, but they are very loved by children and teenagers. One of the combined means of influence in a given age period is of predominant importance. This by no means excludes their joint and parallel application. The variety of poetic forms and content of songs, fairy tales, riddles and proverbs indicates that folk pedagogy, defining the features of a perfect personality, simultaneously showed concern for the realization of the ideal of a perfect person. It is clear that such a purposeful system of education could not take shape without the presence of an element of consciousness in the pedagogical creativity of the masses.

A differentiated approach to the techniques, methods and forms of education ensured the concreteness and purposefulness of the work on the formation of the traits of perfection. The education program sometimes turned out to be distributed over years, months, and even days of the week and was closely connected with annual work cycles.

The improvement of a person was presented by the people quite concretely and definitely: it was not only about the synthetic image of a perfect person, but also about the formation of specific personality traits. The most important place in the formation of these qualities was assigned to labor. In the oral art of many peoples, ideas about the unlimited possibilities for improving a person in labor are widespread.

The main and decisive factor that unites combined measures of influence on children, complex forms of organizing their activities into a single whole is nature. The initial impetus for the awakening in man of the idea of ​​perfection, which later developed into a conscious desire for self-improvement, was the idea of ​​the harmonious perfection of nature.

The life of a child in harmony with nature helps to strengthen his health, has a beneficial effect on mental development. Nature and life are recognized by the people as the best educators. They develop in peasant children the habit and love for work, since the latter see a constantly working father and mother and often help them themselves, and free labor, as K.D. dignity. In the bosom of nature, the child is encouraged to devote himself for a long time and inseparably to the observation of some one phenomenon, one impression. As a result, concentration and depth of thought are brought up in him. Nature enriches the child's mind with important knowledge and interesting information, and through this contributes to a broader and more comprehensive growth of the intellectual powers of children. The aesthetic role of nature is indisputable. The people, drawing their inspiration from the contemplation of her beauties, poetized her in their songs, fairy tales, epics. So, nature contributes to the formation of all aspects of a person's personality, and, under the condition of conscious pedagogical activity of adults, is a powerful pedagogical factor.

The program of educating a perfect person is multifaceted and extensive. There are various means of its implementation. Let's consider them in more detail.