moral education

lecture

(Theory of education)

1. The concept of moral education in pedagogy.

2. Education of humanity

3. Education of conscious discipline and culture of behavior.

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

1. Essence and nature of morality

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

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

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

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

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

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

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

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

The specifics of the process of moral education:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

It's true? - the teacher is surprised.

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

Knowledge of moral norms and rules of behavior does not always correspond to the real actions of the child. Especially often this happens in situations where there is a discrepancy between ethical standards and personal desires of the child.

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

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

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

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

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

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

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

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

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

2. Education of humanity

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

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

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

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

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

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

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

3. Education of conscious discipline and culture of behavior

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

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

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

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

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

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

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

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

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

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

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

Education of moral feelings and ethical consciousness

Activities	Forms of classes
1. Obtaining initial ideas about the basic values ​​of national culture, traditional moral norms of the Russian peoples	Conversations, excursions, participation in creative activities, literary living room, Art exhibitions
2. Acquaintance (optional) with traditional religious cultures	Lessons from the course "Fundamentals of Religious Cultures and Secular Ethics", Excursions to cathedrals, Meetings with religious figures
3. Participation in the lessons of ethics, extracurricular activities aimed at forming ideas about the norms of moral behavior, game programs that allow students to gain experience in role-playing moral interaction	ethics lessons, game programs, extracurricular activities
4. Familiarization with the basic rules of behavior in school, public places, learning to recognize good and bad deeds	Conversations, class hours, Watching educational films, Studying the course "Good habits"
5. Assimilation of the initial experience of moral relationships in the team of the class and the educational institution - mastering the skills of a polite, friendly, attentive attitude towards peers, older and younger children, teaching friendly play, mutual support, participation in collective games, gaining experience in joint activities	conversations, collective games, group discussion, Non-class activities (holidays, projects, trips, excursions)
6. Participation in charity, mercy, in helping the needy, caring for animals, nature	Participation in charity events Participation in the action of mercy, Patronage of WWII veterans, Social projects
7. Obtaining initial ideas about moral relationships in the family	Conversations about the family, about parents, grandparents, Holidays, competitions "My friendly family", creative activities, Exhibitions "Hobby of my family" Drawing up a family tree, Creative works (“My family”, “My parents”, “Grandmother and grandfather”, “Military relics of my family”, “What is in my name…”)
8. Expanding the experience of positive relationships in the family	open family holidays, family tea parties, family living rooms, creative presentations, creative projects, Events that reveal the history of the family, continuity between generations

The upbringing of a child's morality begins with the family. This is the environment in which the baby enters immediately after birth. It forms a certain relationship between parents and children. These connections play an important role in the moral education of the child.

It is in the family that the first experience is laid and the knowledge that previous generations owned is accumulated. An adult is a role model for a child. Looking at the behavior of his parents, he builds relationships with others. In the family, the child develops a sense of caring for loved ones, the ability to respect their position and interests.

Is it important to raise children morally?

Moral education of children implies the impact on the child of the family, school and society in order to develop moral qualities, behavior and feelings in him. Imitation is the basis of any learning for a young child. The kid understands the atmosphere in the family, the relationship between parents. He feels the tone of their conversations. What happens within the family cannot but affect the child. It is from here that he takes the habits of his behavior and attitude to the world.

Moral education involves the formation of moral convictions in the child. One of them is responsiveness. It consists in understanding the needs and condition of another person. Responsiveness is empathy, a desire to help, which makes the child sensitive to other people's problems. The upbringing of responsiveness in the family consists in instilling in a small person the skill of caring for loved ones and respecting their desires and feelings.

Even in early childhood, it is necessary to form in the child an attitude towards goodness. It is important to explain to him how good it is to benefit people. At the same time, it is necessary to convey the fact that actions are important, and not talk about good.

Thus, the moral qualities of children begin to form in the family. They originate from the behavior and example of adults. It is important that the word of the parents is always confirmed by the deed. This is the only way to form the necessary moral qualities in your children.

Toddler upbringing

The formation of the moral qualities of a person originates in early childhood. It is during this period that the child learns the first moral requirements and enters the world of social relations. An adult plays a leading role in shaping the moral qualities of the baby, who either copies his behavior or adopts the necessary qualities in the process of communicating with him.

In order for the primary social adaptation of the child to proceed normally, it is necessary to arouse in him the need to communicate with adults. The stage is the basis for creating a positive attitude towards peers and loved ones. During this period, the need for a small person to imitate, understand the speech addressed to him develops. The child must learn to distinguish between "can" and "impossible." Early childhood is the period when correct behavior and positive habits are formed.

Emotional communication, which existed between an adult and a baby up to six months old, is replaced by a substantive one. Manipulating toys, parents cause the child's desire to imitate. During this period, the child develops the qualities necessary for moral education: understanding of speech, independent reproduction of actions, substantive communication with people.

The baby begins to understand the words of approval and prohibition only by the end of the first year of life. Emotionally colored words are perceived by the child more seriously than those spoken without a certain facial expression and intonation. The child willingly plays with objects and repeats the actions of an adult.

The opportunities for moral education of a one-year-old baby are expanding, since he can already walk and it becomes easier for him to learn about the world and interact with it. The child already understands the speech of an adult well, which allows him to verbally control his behavior. An important aspect of this period is communication not only with adults, but also with peers. On this basis, a friendly attitude towards other children, love for parents and affection for the teacher are formed.

The formation of the correct behavior of the child largely depends on the assessment of the adult. All his actions develop on this basis. If an adult positively assesses the behavior of the baby, he has a desire to do something else good. Punishment causes a feeling of dissatisfaction.

Games will help develop a positive attitude towards peers, the ability to behave correctly in a team. They will also create a certain discipline among young children. Usually they use such simple games as "Loaf" or "Who is good with us?".

Game "Karavai"

Usually kids play it, but it is also common among schoolchildren. To conduct it, children, together with an adult, are put in a round dance and begin to sing a well-known song:

“As for Nyushina (Sasha, Katina, etc.) name day

We baked a loaf

Here is such a height (children stand on tiptoe and raise their hands),

Here is such a lowland (kids should sit down),

This is the width (children spread their arms to the sides, increasing the round dance),

Here is such a dinner (the round dance narrows)

loaf loaf

Whoever you want - choose!

After that, the leader chooses another child, calling his name, and dances with him in the middle of the circle. And so the game continues until all the children have played.

Important in the upbringing of young children is to teach them to play together and conflict-free. An adult should teach kids to play with one toy and be able to change them. It is important that children can play alongside their peers without taking away their toys. That is to play with concentration.

So, by the end of an early age, the child learns simple rules of behavior, learns to be in a team, to fulfill the instructions of his parents. He has a positive attitude towards others. The behavior of the child is regulated by the assessment of the adult. So in the child a sense of satisfaction is formed with the result that he will receive if the instructions of the adult are correctly carried out.

How to raise preschoolers

The moral upbringing of children in the family should be based on the development of a certain system of values ​​in them, instilling positive deeds, which in general creates the right personality. The child will not experience difficulties in communicating with other people if he understands the meaning of such words as kindness, friendship, empathy, love and justice. Properly educated preschoolers are more resistant to stress.

Moral norms are better assimilated at preschool age, so their education should begin during this period. The patterns of behavior that are established by society will later act as regulators of children's actions. Properly organized moral education allows the child to develop a desire to do well, not because of the approval of an adult, but because he wants to do it and knows that it is right.

A friendly attitude towards other children, responsiveness to other people's problems is the center of moral education in preschool age. Emotions play an important role in raising a child. They become more diverse as the baby grows. Emotions help to form a certain attitude to reality and a reaction to it. The older the child, the richer his emotional sphere. Thus, a preschooler masters verbal and non-verbal means of expressing emotions. He learns to manage them and consciously respond to what is happening.

Moral education is present in the life of a child throughout his life. The environment in which the child grows and develops is the basis for the moral development of the individual. Therefore, the participation of the family in the formation of the morality of preschool children is an important point. The way the parents behave, the child very quickly grasps and perceives this as the norm of behavior.

Feelings, which then become valuable for the child, are not formed without the help of adults. They are able to cause remorse for a bad deed and satisfaction for the right behavior. Therefore, parents need to discuss moral issues with the preschooler, forming in him a system of values ​​and an understanding of right and wrong actions. Most often, they use the method of discussing the behavior of literary characters and people around the child. Thus, the concept of morality becomes clearer for the baby.

If the child is not taught in time to understand the feelings of other people, then a conflict personality may form. Therefore, empathy is an important feeling that needs to be developed in a preschooler. Adults should pay attention to the experiences of the child, teach him to express his feelings and emotions in words.

Each year of a child's life is the fulfillment of various social roles that he tries on himself: friend, daughter (son), pupil, etc. These roles allow you to form a moral personality with kindness, care, friendliness, justice and other qualities. The richer the world of roles is, the more moral standards the child will learn.

The game will help to educate a preschooler. For instance, "Piggy bank of good deeds" . The game consists in cutting out of colored paper (this can be done by an adult) squares, circles or other shapes that are interesting to the child. It can also be animal figurines. When the child does a good deed, he will have to put one form in the "piggy bank". This game will serve as a motive for doing good deeds.

If it is possible to conduct a collective game, then as an example we can consider "Compliments" . Children should sit in a circle and take each other's hands. Each in turn says a pleasant word to his neighbor, for which he should thank his comrade. If a child finds it difficult to choose words, an adult should help him with this.

What should be instilled in schoolchildren in terms of morality

In our time, moral education is becoming a necessity, as the world is filled with cruelty and debauchery. Both the teacher and parents should pay attention to this aspect in the development of students. In order to protect children from a rough world, it is necessary to acquaint them with the provisions of morality, talk about ethics, and develop correct beliefs.

The center of the comprehensive development of the individual is nothing but moral education. It is aimed at forming a proper attitude towards the Motherland, others, society and oneself. It teaches to exist in a team and work.

Any kind of education has in its arsenal a set of methods and means of influencing a personality. They are also present in moral development and are aimed at the development of moral judgments, concepts, ideas and assessments. To this end, conduct ethical debates and conversations. Lectures on ethical topics are not excluded.

Conversations and debates should be conducted in such a way that they do not look like an excessive imposition of their principles on children. When talking with schoolchildren, it is necessary to discuss life situations related to morality. The older the child, the more serious topics can be touched upon. The content of the conversation should also be guided by the level of moral preparation of children. And of course, it is impossible to do without discussing issues that concern the schoolchildren themselves.

The teacher plays one of the primary roles in the formation of moral ideas and values ​​in school-age children. The success of moral education depends on how the teacher presents the necessary material. It is possible to convey certain principles to the child only through the word, and the teacher is well versed in this tool. Conducting conversations on spiritual topics helps the student to look at himself with different eyes, to sensibly assess his actions, to know and improve himself.

In order for a child to develop successfully, properly organized moral education of children in the family is necessary. To do this, you need to create a favorable atmosphere around the student. After all, everything influences the formation of his morality: the style of family education, its good and bad sides, the environment in which the child develops.

It must be remembered that the development of morality in a person begins in the family and continues in the nursery, kindergarten and school. In the last institute it becomes more purposeful. Therefore, not only teachers and educators, but also parents should take care of the moral education of children, because morality is not only the improvement of oneself, but also a change in the entire environment.

In elementary school, the child begins to acquire certain knowledge. But do not forget that it has already formed some character traits that need to be developed and directed in the right direction. It is at school that the moral image of the student continues to be laid.

The relationship of a child with peers is a necessary development for his moral development. In joint activities with classmates, the child develops the ability to help his neighbor, to respond correctly to demands and set them himself, to endure all the failures together and experience the joy of success. Otherwise, a vain, selfish and envious personality will be formed.

Students need to communicate with their peers. Only in this way will he have a friend with whom he can discuss school issues. A comrade is for him a friend with whom he wants to communicate.

Games contribute to the formation of morality. So, for example, you can play a game with a child "Let's Get Rid of Anger" . To carry it out, it is necessary to draw blots or clouds in advance, which are then given to the child. You will also need a bag that can be sewn by hand. The child should be invited to put the clouds in a bag, talking about his failures and bad deeds that he did today. It is necessary to agree with the child that in this bag he puts all his negative emotions, which then need to be thrown away.

Invite the children to play "Pyramid of Love" . The rules are simple: each of the participants names what he loves and puts his hand in the center of the circle. Thus, a pyramid is obtained.

What to say in conclusion?

The moral education of early, preschool and primary school age should be based on the ability to experience, show one's feelings, learn the rules of behavior, and be friendly to others. Most often, simple children's games are taken to help. With their help, the child tries on various social roles, becomes more sociable, better expresses and understands his feelings and those of other people.

The desire to help and empathy can also be developed by playing with children. The first moral ideas of the child are formed in the game. Having accumulated them, he can relate these beliefs to his actions. He already has a certain base of morality, so he is able to make his own choice. In the game, the child learns to follow the norms that are approved by society.

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Introduction

In all ages, children were instilled with moral education, it was appreciated by people. The profound socio-economic transformations taking place in modern society make us think about the future of Russia, about its youth. Currently, moral guidelines are blurred, the younger generation can be accused of lack of spirituality, unbelief, aggressiveness, cases of child crime have become more frequent. Therefore, the relevance of the problem of educating schoolchildren is due to the fact that modern Russian society needs people who have not only theoretical and practical scientific knowledge, but also a moral culture. In the modern world, a student is bombarded with a huge amount of information, and it is required to help him create a special measure by which he will understand what is moral and what is not.

The general education school is faced with the task of preparing a responsible citizen who is able to independently assess what is happening and build his activities in accordance with the interests of the people around him, society, and the state. The solution of this problem is connected with the formation of stable moral properties of the student's personality.

The problem of our research is relevant. At the turn of the 20th - 21st centuries, not the moral, not the spiritual, but the material, the soulless, came to the fore. Teachers will have to carry out moral education, often contrary to social guidelines. To solve this problem, the teacher needs not only knowledge of the subjects and methods of teaching them, but also the ability to direct their activities towards moral education in the formation of educational activities.

The object of the study is the educational activity of schoolchildren.

The subject of the research is the moral education of schoolchildren in educational activities.

The purpose of the study: to identify the problems of moral education in the modern school.

In accordance with the purpose, object and subject of the study, the following tasks were set:

1) define the concepts of "morality", "moral education", "morality".

2) to give an analysis of the state of moral education of schoolchildren in the modern school.

3) identify the conditions for moral education in the educational activities of schoolchildren.

4) to study the value orientations of students.

5) describe the experience of moral education of schoolchildren.

Research methods: analysis of scientific and methodological literature, analysis of the practical implementation of moral education in the classroom.

The concept of moral education

One of the important problems of the modern school in the implementation of moral education is the answer to the question: what is "morality"?

“Morality is the rules that determine behavior, spiritual and spiritual qualities necessary for a person in society, as well as the implementation of these rules, behavior” Ozhegov, S.I. , Shvedova N.Yu. Explanatory dictionary of the Russian language, 2nd edition - M .: Academy, - 1995. - from 144, - defines the modern interpretation of morality S. I. Ozhegov.

V. I. Dal believed that “moral” is the opposite of the bodily, carnal and equates it with the spiritual, spiritual, related to one half of the spiritual life, opposite to the mental, but constituting the spiritual principle with it: “truth and falsehood belong to the mental; to the moral - good and evil "Dal, V.I. Explanatory Dictionary of the Living Great Russian Language: In 4 vols. T. 2: I - O. - M .: Terra, 1995. - p. 558.; the second definition of the concept of “moral” according to V. I. Dahl: “Good-natured, virtuous, good-natured; consonant with conscience, with the laws of truth, with the dignity of a person, with the duty of an honest and pure-hearted citizen ”Dal, V.I. Explanatory Dictionary of the Living Great Russian Language: In 4 vols. T. 2: I - O. - M .: Terra, 1995. - p. 558.. What did the compiler of the dictionary attribute to the moral? V. I. Dal wrote: “All self-sacrifice is an act of morality, good morality, valor. The Christian faith includes in itself? rules of the highest morality. Morality in our country is higher than civil morality: the first requires only strict enforcement of laws, while the second puts conscience and God as a judge ”Dal, V.I. Explanatory Dictionary of the Living Great Russian Language: In 4 vols. T. 2: I - O. - M .: Terra, 1995. - p. 558. Thus, “moral”, according to V.I. Dahl is the spiritual being of a person, based on the laws of Christian morality.

Thinkers of different centuries interpreted the concept of morality in different ways. Even in ancient Greece, in the works of Aristotle, it was said about a moral person: “A person of perfect dignity is called morally beautiful ... After all, they talk about moral beauty about virtue: a just, courageous, prudent and generally possessing all the virtues person is called morally beautiful” Artamokhina, A. O. Moral education of younger schoolchildren in the educational process. - M. - 2002. [electro. resource] // www.lib.ru.

Modern literature also reflects the concepts of morality. "Dictionary of Pedagogy" Kodzhaspirova G.M. and Kodzhaspirova A.Yu. gives the following interpretation of this concept: “Morality is 1. a special form of social consciousness and a type of social relations, one of the main ways to regulate human actions in society with the help of norms. Unlike simple norms and traditions, moral norms are substantiated in the form of ideals of good and evil, due, justice, etc.; 2. a system of internal human rights based on humanistic values: kindness, respect for elders, justice, decency, honesty, sympathy, willingness to help. Kodzhaspirova, G. M., Kodzhaspirov, A. Yu, Dictionary of Pedagogy. - Moscow: ICC "MarT"; Rostov n/a: Publishing Center "Mart". - 2005. - p. 206.

The Pedagogical Encyclopedic Dictionary gives the following interpretation of this concept: “MORALITY, a term used, as a rule, as a synonym for the term morality, less often - ethics. Just like the concepts of "ethics" in Greek, "morality" in Latin, the Russian word "N." etymologically goes back to the word "nature" (character) and is lexically fixed in the Dictionary of the Russian Academy (1793). The conceptual distinction between the concepts of morality and morality was made by Hegel in his Philosophy of Law (1821). N. is presented as the final stage in the development of the objective spirit, in contrast to abstract law and morality. Abstract law is the realm of private property, formal freedom, and abstract goodness; morality is the sphere of real freedom: N. is the sphere of practical freedom, the substantial concreteness of the will, which rises above opinion and desire. According to Hegel, the immediate manifestations of N. are the family, civil society, and the state. In Soviet ethical literature, attempts were also made to semantic separation of concepts, in many respects close to Hegel's. For example, morality was understood as: a) morals as practiced forms of behavior, b) morality, fixed by tradition and age-old habit, c) morality at the level of its social manifestations - in contrast to morality as a phenomenon of culture, a form of motivation for individual behavior, personal attitude, a set of objective and unconditional norms, etc.” Pedagogical Encyclopedic Dictionary / Ch. ed. P24B. m. Bim-Bad; Editors: M. M. Bezrukikh, V. L. Bolotov, L.S. Glebova and others - M .: Great Russian Encyclopedia, 2002. - p. 171.

So, “morality” is the awareness, acceptance and fulfillment of positive spiritual and spiritual qualities.

Education - behavioral skills instilled in the family, school, environment and manifested in public life.

“MORAL EDUCATION, one of the forms of reproduction, inheritance of morality in society. In the understanding of N.V. in the history of culture there were 4 main. traditions: paternalistic (N.v. as obligatory veneration of elders); religious-church (N.v. as maintaining the authority of faith); educational (N.v. as a result of the development of scientific knowledge subject to the court of reason); communitarian (N.v. as a process of forming a sense of collectivism). The diverse concepts in which these traditions were embodied (not always, of course, in their pure form) had, as a rule, a philosophical status - they were limited to posing the question of a fundamental possibility in the general direction of N.V. At the same time, many concepts that (as, for example, Plato, J. J. Rousseau) contained detailed educational programs and methods turned out to be utopian. The complexity of transforming the general idea of ​​upbringing into specific pedagogical recommendations and rationally organized actions, during which a pre-planned moral result would be achieved, testifies to the conventionality of the concept of "N.v."

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

The term "N. v." It is also used in a narrow sense - as teaching the norms of social decency. In this case, we are talking about the forms of individual behavior accepted in a given culture in various situations: from behavior at the dinner table to rituals of worshiping the gods. Moral precepts teach a person to look at himself from the outside and self-critically develop respect for himself and others. It would be a big mistake to separate ethics from etiquette, to underestimate the role of the latter. Decent, dignified behavior, good manners, what is called upbringing, culture (see Culture of behavior), cannot yet be called morality, but is a necessary component of it ”Pedagogical Encyclopedic Dictionary, / Ch. ed. P24B. m. Bim-Bad; Editors: M. M. Bezrukikh, V. L. Bolotov, L.S. Glebova and others - M .: Great Russian Encyclopedia, 2002. - p. 169 - 171..

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

The writer and teacher S. A. Soloveichik writes: “Education is the teaching of a moral life, that is, the teaching of moral means. Raising children, we teach them to achieve their goals at their own expense - using only moral means. Morality (defined by the question “at whose expense?”) indicates the lower limit of actions and deeds possible for a person; it is impossible to transcend the requirements of morality. Morality is the limit of what is permitted by conscience. And there is no upper limit, upwards - spirituality, it is endless ... A person has any choices, except for those that are associated with difficulties for another person ... There will be moral education - the child will perceive the rules of cultural behavior from the environment surrounding him, take an example from his parents ... There will be morality , there will almost certainly be spirituality; if there is no morality, there will be nothing, no education” Soloveichik S. L. Pedagogy for everyone. - M., 1987. - S. 92.

Many great teachers attached great importance to moral education.

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

However, among the teachers - classics of the last century, K.D. Ushinsky most vividly characterized the role of moral education in the development of the personality. In the article “On the Moral Element in Education,” he wrote: “Of course, the education of the mind and the enrichment of its knowledge will bring many benefits, but, alas, I do not believe that botanical or zoological knowledge ... could make Gogol's mayor an honest official, and I am completely convinced that if Pavel Ivanovich Chichikov was privy to all the secrets of organic chemistry or political economy, he would remain the same rogue, very harmful to society ....

Convinced that morality is not a necessary consequence of learning and mental development, we are also convinced that ... moral influence is the main task of education, much more important than the development of the mind in general, filling the head with knowledge ... ”Soblirov, Moral Education. [electro. resource] // www.lib.ru.

Foreign teachers looked at moral education in different ways.

In his work New Introductory Lectures on Psychoanalysis. Freud writes that everything in a person is determined by the unconscious principle - instincts, heredity. It is the unconscious that unites the psyche of animals and humans ... Based on this conclusion, he believes that education is powerless to change anything. But to Freud, man is a sensual, sexual being and morality does not play a decisive role in his life. In accordance with this theory, the child's behavior is mysterious and regulated by deep mutational, uncontrolled processes, and therefore is not subject to moral regulation and self-regulation "Gurin, V. G. V. E. Formation of moral consciousness and behavior of high school students: (Pedagogical science - reform schools). - M.: Pedagogy, 1988. - p. 17..

“A major representative of behaviorism, B. Skinner, believes that a person does not mediate his actions by motives and goals, and a person’s behavior is controlled by the social environment. As a result, actions lose their moral meaning for the individual, since the assessment is given by the external environment, and not by itself ... B. Skinner argues that a person, like a machine, obeys strict laws "Gurin, V. E. Formation of moral consciousness and behavior of high school students: (Pedagogical science - school reform). - M.: Pedagogy, 1988. - p. 17 - 18..

“Based on the views of J. Dewey, this direction [the “progressivist path”] is being developed by L. Kohlberg... His position is based on the idea of ​​identifying the progress of society and the development of the individual. Therefore, he believes that, by stimulating the moral development of a person, it is not at all necessary to invest in this some specific content ... L. Kolberg believes that to carry out education is to create conditions that will provide students with moral improvement "Gurin, V. E Formation of moral consciousness and behavior of high school students: (Pedagogical science - school reform). - M.: Pedagogy, 1988. - p. 21..

However, one should understand why one person is moral and another is not. What motivates a person to act morally? His consciousness, beliefs and developed habit. … Moral convictions are a synthesis of knowledge about the proper and valuable, emotions and feelings, i.e. moral experiences of actions associated with moral (or, conversely, immoral) behavior. In this triad ... it is the emotional component that is the central link. For knowledge about moral culture is assimilated if it is experienced as a value ... At the heart of emotional and moral culture are moral feelings ”Yanovskaya, M. . Education of the emotional and moral culture of schoolchildren // National Education - 2005 - No. 7 - p. 166 - 169..

So, moral education is the systematic formation of knowledge in a child about moral and immoral, about good and evil, about good and bad, assistance in the emotional experience of moral values, so that they become personally significant for the pupil.

In the implementation of moral education, a number of problems arise. “... Attempts to interpret N.v. as some special direction, along with physical, aesthetic and other education, in other words, the professionalized sphere of pedagogical activity, sooner or later they encounter a number of insurmountable difficulties. First of all, this concerns the participants in the process of N. century. It is logical to assume that in relation to N.v. educators should stand out from the rest of the people with their moral qualities. However, one of the distinguishing features of a truly moral person is his awareness of his own imperfection, a feeling of dissatisfaction with himself, as a result of which he cannot unconditionally assume the role of a teacher of morality. If a person considers himself worthy of such a role, then this just proves that he is least of all suitable for it.

A paradox arises: one who has a reason to teach moral principles (precisely because he has the necessary qualities) will never become a moral teacher; he who willingly seeks to perform such duties (precisely because he desires it) can never be entrusted with this role. Contradictory ideas about the object N.v. In any educational process, students are taught, they pass on their experience, knowledge, skills, skills, etc. to them. Morality, however, cannot be assimilated in a purely external way, it is based on personal autonomy: the moral law, unlike all other prescriptions, is the law of the individual himself. The way out of this situation was usually seen in interpreting N. c. as a kind of "midwife" art (Socrates I. Kant). Education, like any rational activity, also has a difference between the end result (goal) and the intermediate actions (means) leading to it, in which the means are justified only in connection with this goal (for example, musical education requires daily exercises, etc.) . N. in. does not fit into the logic of purposeful activity. Morality is not an ordinary end that can be achieved in a certain period of time with the help of specific means: it can rather be called the last, highest goal, a kind of goal of goals that makes the existence of all other goals possible and is not so much ahead of, but at the base of the human being itself. activities. More precisely, morality can be called not a goal, but an ideal - a regulative principle and a scale for assessing human behavior. The formula “the end justifies the means” is inapplicable to morality, just as there are no means that lead to morality, so morality cannot be a means leading to anything else, for the reward of virtue is virtue itself.

Another contradiction arises: N. v. how rationally organized activity makes sense insofar as in the course of this activity morality turns from an ideal goal into a real one, but if morality acts as an ideal goal, then efforts to further transform it become meaningless, because existence in the form of an ideal is the way of its real existence . The absence in society of individuals and institutions professionally engaged in moral education is extremely important for understanding the mechanisms of the reproduction of morality in society. According to the ancient Greek philosopher Protagoras, there is no need for special teachers of virtue, since all teachers (mathematicians of music, etc.) teach virtue.

Social institutions (family, school, labor collective, etc.) also, along with their direct purpose, also have a moral impact on the individual. The process of reproduction of morality is inscribed in all the diversity of social activity. In general, it proceeds spontaneously and lends itself to directed influence and conscious control of Ch. O. in the form of self-education and self-improvement. A person can influence his own moral development through the cultivation of certain actions, behavior, summed up in moral character traits. What actions, said Aristotle, such are the moral qualities of a person. Evenly distributing benefits in the exchange between people, a person learns to be fair, showing courage in conditions of danger, he acquires masculinity. At the same time, it is precisely the sequence of actions that he has an impact on other people. “Moral education begins where they stop using words” (A. Schweitzer), it is carried out through the strength of one's own example. So the educated person becomes a tutor: educating himself, a person educates others at the same time ”Pedagogical Encyclopedic Dictionary, Dictionary / Ch. ed. P24B. m. Bim-Bad; Editors: M. M. Bezrukikh, V. L. Bolotov, L.S. Glebova and others - M.: Great Russian Encyclopedia, 2002. - 528 p.: ill.

“N.v., can take on opposite forms: moralizing and moral terror (the desire to forcibly make people happy by imposing certain rules, forms of behavior on them through strict regulation; while moral prescriptions act as a means of suppressing and humiliating a person)” Pedagogical encyclopedic dictionary, dictionary / Ch. ed. P24B. m. Bim-Bad; Editors: M. M. Bezrukikh, V. L. Bolotov, L.S. Glebova and others - M .: Great Russian Encyclopedia, 2002. - 528 p: ill .. This form of moral education is wrong, even dangerous.

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

Great Definition

Incomplete definition ↓

MORAL EDUCATION

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

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

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

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

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

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

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

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

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

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

Great Definition

Incomplete definition ↓

MORAL EDUCATION

Upbringing- purposeful formation of the personality in order to prepare it for participation in public and cultural life in accordance with socio-cultural normative models

Moral- this is an integral part of the personality, ensuring its voluntary compliance with existing norms, rules and principles of behavior. It finds expression in relation to the Motherland, society, collective and individuals, to oneself, labor and the results of labor.

Moral- these are the rules that determine the behavior of a person among the people around him and nature, the implementation of these rules, as well as the spiritual qualities of a person.

Morality- a system of norms, rules and requirements developed in society

Moral standards- this is an expression of certain relations prescribed by the morality of society to the behavior and activities of the individual in different areas.

moral education- this is a purposeful process of formation in the younger generation of high consciousness, moral feelings and behavior in accordance with the ideals and principles of morality.

Main function moral education is to form in the younger generation a moral consciousness, stable moral behavior and moral feelings that correspond to the modern way of life, to form an active life position of each person, the habit of being guided in their actions, actions, relationships by feelings of social duty.

Mastering moral ideas and concepts is a long and complex process. Children go a long way from assimilation of moral concepts, first at the level of presentation to complete mastery of its content.

Moral education is a purposeful, systematic management of the moral formation of a person. Art is the highest skill in some area / reflection of reality in the form of artistic images.

Tasks: education of moral ideas, views, beliefs, ideals, moral feelings and habits, attitudes towards oneself and others, work, nature, ethnic groups - i.e. moral qualities of the individual.

Contribution to the theory and methodology of moral education V.A. Sukhomlinsky. Integrative nature of the formation of personal qualities. The problem of meaning, purpose of life and happiness as the most important integrative problem of moral education

The integrative tasks of moral education are the education of a citizen, a worker, a family man.

The main areas of work on moral education: - moral education; - the moral component of various types of activities - sports, creativity; - ethical education of business - actions. Art is not an isolated phenomenon in culture. It is in the midst of other spiritual and value forms and experiences their active influence. Art not only assimilates the values ​​of morality, religion, science, politics, law, translating them into artistic forms, and then extrapolating to the public consciousness, but also affects them in a specific way, and leads to some transformation. The active influence of art on public opinion is possible because art is aimed at the emotional-sensual sphere of a person, which is more receptive and responsive than abstract-logical structures.

For example, the relationship between morality and art is well known. They can be traced back to the formation of human culture. Having taken root in the public consciousness, moral norms have always sought to consolidate themselves in artistic forms. All mythologies of the world are imbued with moral principles, assessments, attitudes peculiar to a certain time, place and ethnic group, even in the printed collections of religious literature: the Bible, the Koran, the Talmud, the lives of the saints, and other clerical genres.