Annotation.

The article examines the problem of patriotic education through the prism of the national and cultural experience of Russian history. The phenomenon of patriotism manifests itself as one of the most significant, enduring values ​​of society, which is based on the highest level of development of all macro-characteristics of a person, embodied in his active socially significant self-realization in the interests of the Fatherland. It is emphasized that patriotism, as the most important mental education of the defender of the Motherland, is expressed in a feeling of love for her, inseparability with her history, culture, achievements, problems, constant and consistent striving for the heights in development and self-realization, defining his civic position, spiritual and moral basis, the need for a worthy and selfless person, up to and including self-sacrifice in serving the Motherland. Formation of Russian civic identity in a multi-ethnic, poly-confessional and multicultural state; social and spiritual consolidation of Russian society; ensuring the social mobility of the individual, the quality and accessibility of education as factors to reduce the risks of social stratification of society will help to build an effective model of instilling patriotism in modern Russia.

10.7256/2306-4188.2013.3.555

Date of sending to the editor:

21-04-2019

Keywords:

System, identity, Motherland, patriotism, homeland, youth

Currently, Russian society faces numerous challenges associated with both the process of large-scale reform of many public institutions within our country, and with the change in the face of the modern world as a whole, in which Russia is looking for its place and its model of social structure and development. In this regard, among others, the problem becomes urgent - how to preserve national identity in the conditions of increased mobility and globalization. How in the new socio-political conditions not to lose the feeling of affection and love for the Motherland, the system of values ​​that has been taking shape for centuries, orienting young people to serve their country.

On the other hand, the patriotic feelings of young people are being tested in connection with the active “onslaught” of the propaganda of the living standards of the mass consumption society. And in this process of processing public consciousness, the younger generation finds itself in the focus of the interests of transnational corporations and domestic business - as the most suggestible part of the population, which does not yet have stable moral and socio-political guidelines. It is important that from this point of view, a young person is also the main consumer of tomorrow, to whom the consumer society seeks to instill certain tastes and lifestyle today.

At the same time, in the absolutely necessary opposition to the spread of uncritical consumerism among young people, it is easy to turn to the other extreme associated with the preaching of a kind of "aggressive" patriotism, in which alienation and distrust, the cult of strength and ideological intolerance come first. Moreover, it can act as a kind of patriotism of "despair", which does not see other ways of confronting lack of ideology and consumerism, and as a kind of niche for certain political forces hiding their selfish interests behind patriotic slogans.

In this complex dichotomy of modern patriotism, it is necessary to find the line that would not allow, on the one hand, to lose the values ​​of traditional patriotism, and on the other, to fall into pseudo-patriotic rhetoric based on nationalist ideas and xenophobia. In a world where free development and democracy, openness, tolerance and cultural dialogue are proclaimed as the main values, liberal patriotism is most acceptable. It is focused not on confrontation, "military-patriotic" emphasis, etc., but rather on active love for one's Fatherland, on creating and multiplying its potential and the fight against those negative phenomena that undermine this potential - be it alcoholism and drug addiction , or a manifestation of the new Russian fascism.

When it comes to the civil-patriotic education of children and youth, the spears of supporters of various judgments often begin to break. Some are convinced that the school should instill a sense of a responsible citizen of their Fatherland, others believe that this is a purely family prerogative, and others are ready to argue that the state and only the state should certainly deal with such a problem. However, attempts at some kind of differentiated approach to responsibility for the upbringing of a person and a citizen often lead to the fact that this responsibility is shifted from one shoulder to another. Logically, the family, the school, and, of course, the state should be responsible for the upbringing of young people, but so far, regrettably, no one is responsible. The child's parents declare that let the teachers solve such a problem, they, in turn, nod at the parents who, in their opinion, missed the moment of instilling the foundations of patriotism, and, in the end, all together declare that the state is to blame for all the troubles - only it is one.

The relevance and objective necessity of civil and patriotic education at the present stage is caused, in our opinion, by a number of circumstances, including the following:

• the need for civic and patriotic education is determined by the tasks of further democratizing Russian society, building and improving civil society and its social institutions;
• it is required to consolidate the Russian society in order to solve the problems of economic, social and political stability of society and its further development. The idea of ​​consolidation should be the idea of ​​patriotism and civic responsibility of every person;
• the state system changed in the country, and it was this event that divided Russians into people of the Soviet era and a new generation, which has already grown up in almost 20 years, in 1-2 years people who were born and raised in the post-Soviet period will come to the ballot boxes;
• many traditions have been lost, including civil and patriotic ones, the connection between generations has been largely interrupted; in this regard, the “new reformers” “tried” at the suggestion of foreign “consultants”, choosing one of the ways to disorient young people in modern world... There was a reassessment of values, a devaluation of traditions due to an underestimation of the establishment in society of the principles of morality, citizenship and patriotism.

Young people have largely ceased to trust the older generation. "The ideas of patriotism and civic consciousness have been thoroughly revised, right up to the complete replacement of their meaning." The earlier system of civil and, above all, patriotic education was destroyed. In the minds of people, especially young people, lack of ideology, egocentrism, cynicism, aggressiveness, and moral relativism began to penetrate. It is a matter of concern that this is happening in Russia against the background of strengthening patriotic education in the leading countries of the world, where loyalty to the motherland, respect for the national flag, anthem and coat of arms are cultivated;

• their negative role is played by the media, which made heroes of not honest people, not workers, not patriots, but thieves, prostitutes, drunkards, murderers;
• some politicians distinguished themselves, destroying, reducing everything to ruins that was created and accumulated in Soviet times, distorting historical facts, betraying the historical memory and patriotic feelings of the people;
• The unprincipled teaching of the history of Russia, the defamatory interpretation of historical facts and events of a particular period, also gave rise to a "mess" in young heads.

In the context of reforms in Russia, the formation of new social institutions and a radical transformation of old ones come to the fore. However, for such transformations, support is needed, consisting, first of all, in the mood of society.

If we recall the Soviet past, then it was largely thanks to strong emotional and sensual impulses that the country was restored after the war. Thinking based on Soviet ideology, awareness of oneself as a part of a huge country, patriotic upsurge associated with victory in the war, made it possible to raise the country to a new level of development through five-year plans. Today, the possibility of such breakthroughs based on the self-awareness and mood of the population is far from obvious.

In the work on civic and patriotic education of young people, it is necessary to take into account some principles and features, for example:

It should be emphasized that work on civic and patriotic education is always carried out in organic unity with other types and areas of education, that is, in a comprehensive manner. The upbringing of a person's personality is multifaceted, and one type of upbringing of a human personality cannot be separated from another, either in the time of upbringing or at the age of the person being raised; it is impossible to educate citizenship today, tomorrow patriotism, the day after tomorrow morality, and then hard work. We must educate a person as a comprehensively developed personality in the best years of his life: in childhood and adolescence.

MM. In his work “On the question of the time of the birth of the idea of ​​patriotism in Russia”, Krom notes: “Patriotic motives seem to be scattered, dissolved in the spiritual atmosphere of ancient Russian society, they are not generalized, not collected into a concept. Old Russian literature spoke of love for the Motherland in the language of feelings and images. "

There is no people in the world devoid of a sense of patriotism - love for the motherland, but the patriotism of each nation, each ethnic group develops in its own way, has its own history and its own image; its origins go back to the past.

Such a past for the patriotism of the Russian ethnos was those times when the formation of the Great Russian single community was going on, i.e. time ancient Russia... Only in relation to this historical period can we talk about the originality of the patriotism of Pskov, Novgorod, Tver, Muscovites and other settlement groups, divided not by tribal, but by territorial principle, i.e. about the Pskov, Novgorod, Tver, Moscow and other sources of all-Russian patriotism. We can judge about these sources by the cultural monuments of ancient Russian settlement groups.

In the worldview that was preserved and brought to us by the ancient monuments of culture, patriotic motives clearly occupied a dominant position.

Associated with the Orthodox faith, the patriotic feelings of the Pskovites supported their spiritual and moral strength in the midst of the hardest trials that befell Pskov during the Middle Ages. According to the generalized data of V. Smirechansky (far from complete, since he used the tables of the Pskov disasters, compiled by E. Bolkhovitinov on the basis of a limited range of chronicle sources), from 862 to 1589. “Pskovians had to repel 68 attacks from Livonian and Estonian, 31 attacks from Lithuania and Poland; 26 times this land was devastated by various pestilences; Pskov was devastated by fires 30 times; up to 12 times the Pskovites had to fight and break the peace with the Novgorodians; more than 10 times the people of Pskov were in poverty from hunger and high prices; more than 6 times internal disturbances flared up in Pskov; almost every 3 years there is one disaster, since not all of them could have been recorded in due time. " Quiet years for the Pskovites were such a rarity that the chronicler noted them especially: "... but from all sides it is peaceful and the silence is great."

It is known that in the state-political relation, the Pskov history at the time under consideration is quite clearly divided into three periods: the period of Pskov's dependence on Novgorod, the period of the independent existence of the Pskov Veche Republic, and the period after the annexation of Pskov to the Russian centralized state headed by Moscow. These main periods correspond to the main stages in the development of ideas of patriotism in ancient Pskov, which can be traced by comparing three literary monuments: "The Tale of Dovmont", "The Tale of the Pskov Capture" and "The Tale of Troubles and Sorrows".

Each of them, in its ideological content, is a reflection of the views and moods of the people of Pskov in the corresponding historical period.

The patriotism of the story about Dovmont (the life of Prince Dovmont was written in the early or second half of the 14th century) is military patriotism. The main leitmotif of the story is the defense of Pskov from the "nasty Germans". With victories on the battlefield, the author of the story connects a feeling of pride for the people, for the native land: "I heard your courage in all countries."

The sympathies of the Pskovites to Prince Dovmont, who came to them from Lithuania and converted to Orthodoxy, are explained by his military valor.

In the story of troubles and sorrows, the patriotism of the Pskovites, without losing its civic pathos, rises to an all-Russian level. This is a lament for ruined Russia: “Now (we are talking about the Time of Troubles. - O. Shch.) That the river ... Oh woe, woe, alas, alas, the whole Ruska land is empty from east to west, from north to south , and there is no place left, not only hail, nor scales, but the one who is running in the mountains and in the deserts, and in the islands did not hide from filthy and evil people, verbal beasts, all bitterly tortured, ruin was; and those hailstones remained from the captivity of the infidels, and those among themselves, embarrassed by the enemy, perished by various deaths, were destroyed by the fire of the hail, but by the same glory and pestilence wore out. "

The main tendency in the development of the idea of ​​patriotism in ancient Pskov is the tendency of strengthening the elements of civic consciousness and general Russian motives, which can be traced over several centuries, forming the ideological content of cultural monuments.

Speaking about patriotism, one should bear in mind the complex internal structure of this phenomenon, which includes not only ideas, views, but also feelings, moods, as well as the activities of people corresponding to these ideas and feelings. Monuments of Old Skovskoy culture, depending on their type, were included in different ways and to varying degrees in the patriotic complex operating at that time. The most complete picture of this complex is given by the "Tale of the coming of Stefan Batory to the city of Pskov". This story was created at the end of the 16th century. Pskov icon painter Vasily.

It is dedicated to one of the most significant events in Pskov history - the heroic defense of Pskov against the 47,000-strong army of the Polish king Stefan Batory, equipped with first-class weapons and siege equipment. After a five-month siege, the enemy "from the city of Pskov, with many a student and with great disgrace otide." The study of the "Tale" allows us to distinguish three main levels of the patriotic complex of that era: essential-conceptual, moral-aesthetic and subject-practical.

Correlation with these levels of other cultural monuments makes it possible to isolate their patriotic content.

The essential-conceptual level of the patriotic complex is most important for identifying the features of patriotism in a given era. He is presented in the "Tale" by a system of views, which includes three main provisions.

1. Pskov is an integral part of the Russian state ("sovereign city", "sovereign's patrimony"). At the same time, Pskov occupied a special place in the Russian state due to its location on the border (“there was no city on the borders from the infidel hailstorms raping the enemy”). From the first to the last page, the "Tale" is permeated with the idea of ​​the national importance of the defense of Pskov. Praising the Pskov saints and miracle workers, the Pskov shrines, in the spirit of the preceding time, the author of the "Tale" decisively goes beyond the framework of "Pskov Orthodoxy." "Come, then, all the holy Rus of the land and Christian Orthodoxy, even you are condolences with us and your prayers to God will help us ...". At the same time, in the Pskov shrines, the author is looking for features that give them a general national character... He twice calls the Holy Prince Vsevolod a "relative" of Ivan the Terrible, and compares the bringing of the Pechersk Icon of the Mother of God to the place of the break in the wall with the transfer of the image of the Virgin from Vladimir to Moscow to save the capital city from the Tatar ruin.

If general Russian motives are directly manifested in Pskov literature, especially in the 16th-17th centuries, then they penetrated into the monuments of architecture and painting in a more complex way. All-Russian motives in them cannot be reduced to elements of borrowing from other Russian schools of painting and architecture. Pskov cultural monuments are valuable precisely for their originality, which made them a significant phenomenon in the history of Russian culture. In the variety of art schools, the creative forces of the people were most fully manifested for their time. The creative originality of the Pskov culture did not delimit it from the culture of other Russian lands, but poured it into the general stream of the formation of a national culture.

All-Russian in the broad sense of the word in the monuments of the Pskov culture of this time was what made them a national wealth: the high artistic skill of their creators.

2. Russia is a united, great, powerful state. The forces of the Russian people are invincible. This sincere conviction was the basis of the patriotism of the Pskovites, “who strive for God and for their sovereign, and for his sovereign's children, and for the Orthodox faith, and for their homes and wives and children, die by every diligence for Pskov hail from the Lithuanian king, not even the Lithuanian one. I will take the city of Pskov to be king with their nods. "

The author of The Tale expounds this patriotic idea in the spirit of the theory of “Moscow - the Third Rome”, which was formulated at the beginning of the 16th century. Elder Philotheus from the Eleazar Monastery. In his letter to the Grand Duke Vasily Ivanovich, Philotheus wrote: "The entire Christian kingdom has descended into yours as one, like two Romes have fallen, and the third stands, and the fourth does not exist." As if echoing Philotheus, the author of The Tale writes: “The scripture speaks: 'There is no tongue under heaven, and it is possible to overcome the kingdom of the peasants.' The Moscow sovereign for him "is from God and the first-throne of the peasants' tsar in all four ends of the universe of his name."

Following the historical truth, it must be admitted that Philotheus's ideas had opponents in ancient Pskov, but nevertheless, it was the belief in the unity and strength of a united Russia that became defining in the ideology and culture of the Pskovites.

3. Pskov is a city protected by God. In the opinion of the author of The Tale, the invasion of the enemy is a test of “sin for our sake”. The punishment was heavy:

“On the streets of the God-saved city of Pskov, there is a lot of shouting and groaning, and the cry is indescribable.” But even in this situation, the sympathies of God remained on the side of the Orthodox, because "God loves him, he punishes him, he beats his son, he accepts him." And although the “day of crying” came for the people of Pskov, humility before God did not mean humility before the aggressor, since “for Christian faith and for fatherly laws let us be vouchsafed to die ”. Therefore, the "day of mourning" simultaneously became for the people of Pskov and "a day of joy, and courage, and courage."

The Tale describes in detail the activities of the Pskov clergy before and during the siege: processions of the cross, prayers, carrying icons to the most dangerous places of the battle.

The second important level of the patriotic complex, the existence of which in a sufficiently developed form is evidenced by the content of "The Tale of the Coming of Stefan Batory to the City of Pskov", is the moral and aesthetic one. The most valuable human qualities for the author of this work were military courage, courage and heroism in defending their fatherland.

The best, most poetic leaves of the Tale are devoted to the description of these qualities, with which the author linked the understanding of the beauty in man: “The Lithuanian countless power on the wall of the city is like pouring water in a lot; the Christian multitude of troops, like the stars of heaven against the fortress, do not give rise to the wall. " When the most difficult hour of the battle came, "many a multitude of wives ran to the breach and showed that great help and favor to the military, peasant people."

The noble qualities of the defender of the fatherland are connected with the strong faith of the people of Pskov: “The grace of God, the hope for his all-powerful help to all the heart for the feat of the laborer: the ice of melting with despair of hope, not a single person in Pskov, touch the fire of the grace of Christ, all the heart for the feat, faith for a fair deed, hedgehog for Christ's faith die, strengthen all the bodies of adamant. "

The communication process is impossible outside the value context in which the individual is. In the event that conflicts arise in this environment, communication is not only difficult, its participants may find themselves in a situation where the results of communication will be the opposite of expectations.

The actualization of the basic values ​​on which the communication process is based is especially vivid, occurs at the moments of the highest tension of the forces of society.

Marking last year the 200th anniversary of the Patriotic War of 1812, it can be noted that these events were marked not only by an unprecedented patriotic upsurge, but also led to a complete change in the orientation of communication in the noble environment.

When the news of Napoleon's invasion spread across Russia, N.B. Golitsyn, “one feeling animated all hearts committed to the tsar and the fatherland ... it remained for each of us to sacrifice our life and wealth to the motherland, leaving God to turn this impulse of sacred feeling to the triumph of justice”. This feeling led to unprecedented self-sacrifice, manifested by Russian officers in the Patriotic War. According to F. Glinka, “In the Patriotic War, people are nothing! Blood flows like water: no one spares it and does not spare it! " ...

The Russian officer of 1812 regarded the Fatherland as the main, if not the only, object of his service. The roots of this feeling should be sought not only in the real situation of the Napoleonic invasion. Patriotic feeling at the beginning of the 19th century turned out to be very deeply rooted in the public consciousness of the best representatives of the nobility. A systematic analysis of the patriotism of the participants in the war of 1812 shows that patriotism is the quintessence, the tip of the iceberg of their value system based on ethno-religious, ethnopolitical, ethnosocial and ethnocultural consciousness, closely related to the ideas of humanism and noble officer honor.

1) Ethno-religious consciousness is the core of morality, which determines the goal of the activity of the Russian person as fulfilling the duty associated with responsibility for Holy Russia, the Orthodox kingdom, for which to fight enemies meant to prevent desecration of Orthodox shrines.

Spiritual and moral values ​​of the military intelligentsia of the early 19th century. were based on a Christian basis. From the point of view of the army, the awareness of their duties in relation to the Fatherland and their faithful fulfillment formed the virtue of patriotism: "Service to the Motherland was an active worship and patriotism coincided with piety." As the analysis of the memories of the participants in the Patriotic War shows, the invasion of Napoleon and the sacrilege of his army actualized the ethno-religious self-consciousness of the military intelligentsia of Russia, which was based on the feeling of the sacredness of the borders of “Holy Russia”. Therefore, she protects not only the country, but also the faith, and betrayal is not only a crime, but also a sin. Participation in such a war is a sacred deed, for which it is a sin to demand a reward. Accordingly, the idea of ​​divine support for Russian weapons is returning.

2) Ethnopolitical consciousness is the perception as an object of patriotic service to the Fatherland as a state-political entity.

In this case, the appearance of the head Russian state- the Russian emperor.

Most of the military intelligentsia of Russia did not share the concept of the Fatherland with the personality of the tsar and the autocratic structure of Russia. The perception of the Sovereign Emperor as an object of service is preserved as one of the stereotypes of the public consciousness of the military intelligentsia. This image was most clearly manifested in poetry.

D.V. Davydov:

I love bloody fight

I was born to serve the royal ... (1815).

M.Yu. Lermontov:

Our colonel was born with a grip:

Servant to the king, father to soldiers ... (1837).

As the analysis of the memories of the events of 1812 shows, unanimous admiration for the emperor presupposed the complementarity of the images "tsar" and "Fatherland". This process was reflected in the transformation of the formula "for the king and the fatherland" into a stable expression. Thus, in an order for the Moldavian army of March 15, 1810, PI Bagration thanked the soldiers and officers of the army for "strict fulfillment of their duty to the monarch and fatherland."

When analyzing this problem, it is necessary to take into account the deep civilizational aspects of the existence of the Russian Empire, according to I.A. Ilyin, the realization of this fact entails a whole palette of feelings, values ​​and motivations characteristic of the traditional consciousness of a Russian: “the cult of rank, acceptance of fate and nature, patriarchy and familiarity, pathos of fidelity, craving for integrating accumulation; cult of honor, cult of tradition, heteronomy, authority ”. Moreover, loyalty to the monarch and willingness to serve him rests directly on the Christian concept of religious service.

At the same time, it should be noted that the acceptance of the inviolability of the monarchy not only does not deny, but also presupposes responsibility imposed on the bearer of supreme power personally.

Nicholas I, continuing the Petrine traditions, not only demanded that the top military managers serve the Fatherland, but also demonstrated an example of such service, the fulfillment of duty both to the country as a whole and to his subjects, and above all to those who wore soldiers and officers' uniforms.

3) Ethno-social consciousness presupposes not only serving the interests of the state, but also its people.

The transition from exclusively ethnopolitical self-consciousness of the military intelligentsia to ethnosocial as a tendency began to form with late XVIII Q .: Russia began to be viewed not only as an empire, but also as a socio-cultural entity, not rigidly associated with the political system that existed in it.

In the formation of patriotism, understood precisely from this point of view, the invasion of Napoleon played a decisive role. When the ancient Russian capital was taken over by the French, traditional imperial identity lost much of its argument, and a sense of outraged national pride swept over the entire population.

They condemned the concern for their property and the desire to take out luxury items from Moscow, ignoring the wounded or falling from fatigue soldiers. Against the background of many representatives of the nobility, clinging to French fashion and French tutors, the Russian peasants who came out all over the world to help the Fatherland and destroy the invader became much closer to the military intelligentsia. These same peasants, dressed in soldiers' uniforms, showed miracles of courage and desire to defend Russia.

4) Ethnocultural consciousness focuses on the value of the cultural, linguistic, ethnographic characteristics of its people.

In the poem "Homeland" M.Yu. Lermontov, trying to understand this feeling, saw two homelands: one included "glory bought with blood", "peace full of proud confidence", "cherished traditions of dark antiquity." However, these concepts, according to him, are formal - they "do not stir ... a gratifying dream."

5) Patriotism and humanism. The defense of the Fatherland was inseparably linked with concern for the safety of fellow citizens, the inviolability of the native land.

This awareness was especially acute during the invasion of Napoleon. Moreover, the need to protect their people overshadowed the rules of "honest" knightly confrontation, unleashing a guerrilla war against the French. This is evidenced, in particular, by the already mentioned order of M. B. Barclay de Tolly: “As we are now in the places of domestic Russia, we must inspire the townsfolk to try to grab patrols and staggering along different roads, where possible, to be exterminated, and also to catch marauders. Inspire the inhabitants that now it is about the Fatherland, about God's law, about their own property, about the salvation of wives and children (emphasis added - O.Sh.). " The same thought runs through all the studied memoirs of the participants in these events.

However, this aspect did not exhaust the humanism of the Russian officers. Directly on the battlefield, the most striking manifestation of this quality was the feeling of military camaraderie. It is one of the most ancient braces connecting the military corporation. At all times for the Russian soldier was a sacred rule: "There is no more that love, as if someone lay down his soul for his friends." In combat, a sense of camaraderie presupposed an immediate willingness to help someone in trouble.

For the officer, "comrades in arms" were not only his equals, but also his subordinates, including ordinary soldiers. The partnership in this respect was based on the principle of "care", "guardianship", expressed in the desire to reduce combat losses and ensure, as far as possible, comfortable living conditions for the "lower ranks". The comradely attitude of military intellectuals towards their subordinates, both in war and in peacetime, manifested itself in their daily concern for them.

Already A.V. Suvorov, being able to demand the impossible from his “miracle heroes”, at the same time constantly made sure that they were dressed and shod, fed and cheerful. Attention is drawn to the thorough analysis by the commander of any detail that can simplify the life of a soldier - from wet boots to the order of movement on the march. In a campaign, in battle or in peacetime, the commander attached great importance to the material supply of his troops. He taught this to his generals: constant concern for the life of the army is visible in the orders of P.I. Bagration and M.B. Barclay de Tolly.

At the beginning of the 19th century, the patriotism of a Russian person, an officer, was a complex complex formation, based on ethnoreligious, ethnopolitical, ethnosocial and ethnocultural consciousness, and in the process of their formation humanism, military comradeship, and noble honor played a decisive role.

The result of the merger of the content of these components in the process of upbringing was the surge of patriotic feeling, which not only made the war with Napoleon of 1812 fully Patriotic, but also placed patriotic national values ​​at the basis of the communication system of the noble society of this period, which later became the basis of the Golden Age. Russian national culture

Revolutionary Democrats understand patriotism as a dialectical combination of the national and the international. The democratic content of patriotism is combined with a sense of solidarity among peoples. Revolutionary democrats argue that a true patriot, excluding any enmity between nations, presupposes mutual assistance and cooperation of all peoples. According to the revolutionary democrats, without the liberation of the oppressed peoples, it is impossible to start an era of freedom in their country. A.I. Herzen writes: "You cannot start the era of freedom in your homeland by tightening the rope around your neighbor's neck."

A.A. Ermichev in the book "Patriotic theme in the leading public soap in Russia in the 19th - 20th centuries." highlights the following features of Russian revolutionary patriotism of the 19th century: “First, it is people's patriotism; secondly, popular patriotism is revolutionary patriotism; thirdly, popular patriotism is deeply internationalistic; and, fourthly, the patriotism of Russian revolutionary thought has always been full of deep respect for work, sympathy for the suffering of the people and pride in the national contribution to human history. "

P.M. Rogachev and M.A. Sverdlin in his work "Patriotism and Social Progress" note that: "Patriotism, the feeling of love for the Motherland, embodied in serving its interests, occupies an important place in the system of driving forces for the development of society ... True patriotism means not just a feeling of love for the Motherland, it exists before in all, a high consciousness of civic responsibility for the fate of the Motherland, a deep conviction of the need to subordinate the interests of everyone to the interests of all. "

The presence of a number of interpretations of the essence of patriotism is explained by the fact that for many decades it has been considered by official Soviet science mainly in the context of a class, political-ideological (Marxist-Leninist) approach. Outside of this context, the meaningful meaning of the concept of “patriotism” is rarely and to a limited extent interpreted. As a result, “... loyalty to the ideas of socialism (many did not even suspect of distorting its true essence) and deified Leninism (the ideas and goals of socialism were associated with it) were recognized as a criterion of loyalty to the Soviet Motherland and Soviet (non-national) patriotism. The Soviet Union, the Soviet country, the Soviet Motherland and the socialist Fatherland were synonymous. "

According to S.Yu. Ivanov, the period from the mid-fifties to the mid-eighties of the twentieth century does not bring significant changes in the development of the patriotic idea and patriotic consciousness. Patriotic work is more consistent with the traditional concepts of Marxism-Leninism, remaining ambivalent, eclectic: "both tendencies in the formation of patriotism" Slavophile "and" Westernizing "" continue to persist "in the worldview of society, in the ideology and policy of the state."

From the point of view of A.A. Terentyev, patriotism "absorbs the best in national culture, it is altruistic, it rises above individual and group interests, promotes a sober understanding and determination by the people of their national and state interests, prospects for historical development and cooperation with other peoples of the world." The author believes that patriotism is “a principle, the basis public life people and people, it significantly affects the processes of management, coordination and socialization in society, affects the behavior of an individual and a social community, is an important attribute of the national spiritual and moral life, the most important component of national identity. "

A.A. Terentyev believes that "modern nationalism is extremist nationalism, it is mainly a reflection and expression of selfish and corporate-socio-political interests."

Modern chauvinism, according to Terentyev, is extremist ultranationalism, which is characterized by xenophobia - “hatred of everything alien, foreign, preaching our own national superiority, striving to affirm and implement one's ideas by force. It often results in fascism, in the idea of ​​racial superiority. "

Modern cosmopolitanism A.A. Terentyev calls it “a deceitful concept of national impersonality, national nihilism, the rejection of peoples from their national and cultural identity. Patriotism rejects cosmopolitanism, since the latter does not want to reckon with national identity and does not see the national face of the people. Patriotism also rejects contemporary nationalism and chauvinism, which incite national conflicts. Patriotism is tolerant of other nations and national cultures, open for creative interaction with them. "

IE Kravtsev includes in the structure of the fatherland “a) the given political environment in which the people live; b) the given cultural environment; c) a given social environment - a mode of production with its productive forces; d) the territory in which the given people or peoples live; e) the language spoken by the given people or peoples. " He identifies the concept of "homeland" with the native land as a part of the fatherland: "In a concrete, quite definite sense, the concepts of" homeland "and" fatherland "relate to each other as a part and a whole, as special and general, as a universal truth and its concrete manifestation."

PM Rogachev and MA Sverdlin interpret “the fatherland in a narrow sense, applied in relation to the dominant exploiting system; fatherland in the broadest sense, which also includes the democratic gains of the people, national sovereignty and cultural environment. " “The people, their democratic gains, their culture, as well as the familiar natural environment"Were components of the concept of" homeland "for scientists.

VV Makarov defines the fatherland as “an objective, really existing social phenomenon, which is a social organism; it is a spatio-temporal localization of a socio-economic formation in a specific society (social organism), which has its own individual history; it is a form of the temporal and spatial existence of humanity; it is the social memory of society and the tendency of its movement into the future; it's a class concept. "

According to the author, the concept of “fatherland” is a sociological category, because “it characterizes a social phenomenon that passes through all socio-economic formations. It gives the same integral characterization of society. It captures such aspects of social phenomena and social relations, which are either absent in other definitions, or sound implicit in them. "

S.Yu. Ivanova believes that the fatherland "expresses an abstract symbol and a real object of civil relations, an ideal model of community and a concrete historical image of the national state structure."

The ontological approach to patriotism requires a distinction between the concepts of "fatherland" and "homeland". Despite the fact that the concepts of "homeland" and "fatherland" are not devoid of mutual ties and in reality are closely intertwined and permeate each other, "homeland" is an independent category with a specific field of application.

According to S.Yu. Ivanova, the word "homeland" in the second half of the twentieth century began to denote the country, and not only the place of birth, and later (in the poetry of N.A. Nekrasov, for example) it was expanded to a more personified epithet "Motherland - mother" ...

Recognizing the homogeneity, the same order of the concepts of "fatherland", "homeland", S.Yu. Ivanova believes that the homeland acts as the ethnic basis of the fatherland, its historical background, the fatherland grows out of the homeland and is a kind of superstructure, denotes the socio-cultural definiteness of national life, its historical cut. This is quite consistent with Lenin's thesis that the fatherland is "a given political, cultural and social environment" (VI Lenin "Militant Militarism").

The motherland, like the fatherland, represents a relatively independent layer of national life, therefore the concept of the motherland does not obey the concept of the fatherland. At the same time, it is impossible to draw rigid boundaries between the concepts of "homeland" and "fatherland". S.Yu. Ivanova believes that “on the one hand, the homeland acts as that natural-historical basis on which the fatherland is built, and therefore has a significant impact on it and determines it in many directions. On the other hand, as the fatherland develops, it transforms the homeland, brings it into line with the new ideals and values ​​that have developed in the domestic culture, and, ultimately, one way or another expresses its attitude towards the homeland. " With the change in the economic, socio-political and spiritual situation, the essential meaning of the concepts "fatherland", "homeland", "patriotism" changes.

VN Tatishchev speaks of the need for a broad moral education of the younger generation. In "A Conversation of Two Friends about the Benefits of Science and Schools", he proves that only through scientific knowledge can a person develop a positive disposition, otherwise he "remains in natural anger and ignorance ...". "Science is the main thing, so that a person can know himself."

I.T. Pososhkov in his "Fatherly testamentary teaching sent to a young son to study in distant countries", giving lessons in morality, instructs the young man to choose "a good path, and run the path of destruction" in order to preserve "love, mercy, gentleness, meekness in his soul , purity, spiritual virtues. " A future officer studying the intricacies of military science should, according to his father, "wield a sword and a pistol, sit on a horse decently and firmly, own a horse with various guns, and have fun in other such honest and laudable trainings."

Education, from the point of view of V.A. Zhukovsky, should aim to educate, first and foremost, a person: “The concept of a person is something general and at the same time something lower and imperfect. Therefore, education should lead to a more particular goal, as well as to a higher and more perfect order of human life on earth. " Hence, the main task of upbringing, he sees "upbringing ... not only a person, but also a citizen" who "does not neglect any laws in his life, both private and public," and has "good morality." A citizen, according to Zhukovsky, is a person in whom "mental life is developed to the highest degree." He saw the last and highest task of upbringing in the upbringing of "not only a person and a citizen, but also a Christian."

NI Novikov in his pedagogical essay "On the upbringing and guidance of children" writes about how to "educate children as happy people and useful citizens." According to the educator, "the prosperity of the state depends invariably on the kindness of morals, and the kindness of morals invariably depends on upbringing."

A.N. Radishchev was the first to connect moral education with the idea of ​​the revolutionary transformation of society, fills the concept of moral education, education of the son of the Fatherland with a new, revolutionary content. The educational ideal put forward by Radishchev presupposes the upbringing of such moral qualities as patriotism, honesty, nobility, and good manners.

Proceeding from the fact that the educational ideal of Radishchev is the true son of the Fatherland, the main thing is the demand for the education of social activity and independence. A true son of the Fatherland, being a fearless, unyielding fighter for a just cause, must comply with "the customs, manners and laws of his country, guided in his life by the consciousness of his duties and a sense of social duty, not to be afraid of difficulties." Talking about the upbringing of the younger generation. Radishchev notes that the strength of the spirit is as necessary in life as the strength of the body. Therefore, one of the most important aspects of preparing for life, he considers the formation of a persistent character. Radishchev constantly emphasizes that life is a struggle, and in this struggle, only fighters hardened by upbringing, strong in spirit and physically enduring can emerge victorious, therefore he demands that parents “gradually and steadily temper their will and body, teaching them to endurance, stamina and courage. " A very important moral quality of a true son of the Fatherland, according to Radishchev, is also self-esteem.

IV Kireevsky in his work "On the nature of the enlightenment of Europe and its relationship to the enlightenment of Russia" opposes Western idealistic rationalism with his own philosophical and pedagogical concept of "integral living knowledge" of "truth-truth", which is an impulse for the spiritual improvement of man. IV Kireevsky's views on the problem of the moral ideal are set forth in his doctrine of man, the central concept of which is the concept of spirit. The educational ideal of Kireevsky is a Christian man.

VG Belinsky develops the idea of ​​the civil appointment of a person, of the education of a person-citizen as an active public figure. In the first pedagogical articles, V.G. Belinsky speaks about the nationality of upbringing. Belinsky's demand to solve the problems of civic education in conjunction with the nationality, in which he sees the deepest foundations of moral education, means to enrich the individual consciousness of each pupil with the hopes, ideas of the world outlook and aspirations of his people, to arouse in him a patriotic feeling, to show him the true purpose in the future transformed Russia ... In the first place, he puts forward the preparation of young people for social activities, to fight for a better social order. For Belinsky, to fight for the improvement of morals and morality means, according to censorship conditions, to fight for the improvement of society. Belinsky considers the consciousness of his unity with the Motherland to be a necessary element of the healthy development of a person's nature: “... A person is, first of all, the son of his country, a citizen of his Fatherland, warmly taking his interests to heart”. The problem of a person is solved by Belinsky from the standpoint of civilians: a person must be a citizen. Only this combination of the personal with the social guarantees the real completeness of the development of the individual. The educational ideal of V. Belinsky is a citizen-man, raised on native soil in the spirit of Russian nationality and always ready to fight for the people's cause. The feeling of patriotism is inextricably linked with a person's beliefs, with their focus, depth and stability. These are the results of the philosophical and pedagogical searches of V. Belinsky.

N.A. Dobrolyubov believes that only that morality can be considered true morality, which has as its basis the struggle for its liberation from physical and spiritual slavery. Based on this understanding of morality, Dobrolyubov defines the tasks of the school in the field of moral education. He believes that the school should cultivate such moral qualities that help the pupil to rise to the level of a true and unshakable fighter for the interests of the people, for their free and happy life. Like Chernyshevsky, Dobrolyubov considers the education of patriotism in unity with the education of industriousness, by which he understands the desire to work for the benefit of his country. A true patriot, who loves his homeland and defends its independence and independence, is always "ready to work for all mankind, if only he can be useful to him."

KV Elnitskiy speaks about the need to instill a patriotic feeling in a child from childhood: “Patriotic feeling, like other higher feelings, develops little by little consistently. Along with the physical and spiritual development of the child, his attachment to the Motherland and compatriots grows and develops gradually and almost imperceptibly. " Speaking about the importance of the patriotic education of children, he notes that in such an important matter as patriotic education, the example of the educator is very important. If a child notices that the people around him love their homeland, work for its good, he himself is imbued with a patriotic feeling. Otherwise, all other means will not have the proper effect on the pupil: “Upbringing should bring the pupil to become akin to the Fatherland, love him and consider it his moral duty to contribute to his well-being and even, if necessary, sacrifice his personal welfare ".

He sees the following as the means of patriotic education: first, the development of habits for the Motherland and Fatherland. This means that it was necessary to educate the pet within the Fatherland: "Having got used to a foreign, and not to his native, he will be alien in his thoughts and feelings to the Fatherland, he will not feel the close connection that is established by habit and association of ideas and feelings." Secondly, “familiarizing pupils with the past and real life Fatherland also influences the development of love for the Fatherland in them. Domestic history, revealing the past life of the Fatherland, is at the same time instructive examples of the manifestation of patriotic feelings of citizens. " Teaching Russian geography, Russian language, Russian literature influences the patriotic feeling of pupils, as it brings them closer to the spiritual life of the native people: "Singing songs of a patriotic character also helps to raise the patriotic feelings of pupils." Folk and artistic poetry is an excellent example of the expression of patriotic feelings. The solemn celebration of the days that are especially important in the life of the Fatherland also has an impact on the rise of patriotic feelings of pupils: "The strength of the state and the security of society depend on the moral dignity of citizens and their actions." “Patriotic feeling ennobles a person, raises him morally; if it does not develop, then the moral feeling will not develop correctly. "

Talking about the ideal of a person and the role of the school in moral education A.A. Kalinovsky emphasizes that the main task of our school is to develop the civic instinct of pupils, which constitutes the strength and might of the nation. The spirit of enlightened patriotism, which forms a solid national character and a positive, unique mind, must be drawn, according to the scientist, from the upbringing of the people. The school must “inform the student of the correct view of his relationship to his native country, to his native people, so that he is already with early years I'm used to feeling like a citizen of my Fatherland, seeing in myself a unit of a great whole, which is called a people. " In order for the school to contribute to the development of the national feeling in children, it is necessary, according to Kalinovsky, “so that the work of teaching and the work of upbringing should be imbued with an element of nationality, in other words, that in the foreground there should be: the most complete and deep study of the Motherland, its historical life , language and nature. All other items must be of an auxiliary character; but all the strength of the school should be focused on learning native land, in every way" . According to the scientist, “the mind and heart of a young man develop especially strongly when studying the Russian language and literature. Every noble national image, every native thought, like good grains, should constitute the spiritual food of pupils at school; all the best in exemplary passages must be read aloud, the most important must be memorized, strengthened in the minds and hearts of young men. " Thus, in order to prepare a future citizen from a child, in order to “fill his heart with ardent love for everything that is native, it is necessary to acquaint him as thoroughly as possible with the natural conditions of his native country, with the historical development of the people in their past, with their literature, with their present and modern civil order ". Kalinovsky asserts that “attachment to the Motherland is a natural feeling, innate in man; you just need to give this feeling a reasonable direction and serious content. " The author writes that most of all our school needs to be afraid that “the types of semi-Russian gentlemen, deprived of any moral connection with Russia, do not leave the types of semi-Russian gentlemen who do not leave the types of cosmopolitans who look at their Motherland without any sympathy for it and wishes for her well. " The teacher saw the national goal of the Russian school in the school's ability to teach its pupils to understand the greatness of the fate of the Russian land in all its historical moments, to teach them to love not only the glory of the Russian land, but also its martyrdom.

What is patriotism for today's youth? The study showed that 67% of respondents understand patriotism as love for the Motherland, 15% each think that this concept reflects an emotional attitude towards the Motherland or a feeling of affection and duty. At the same time, students see the veterans of the Great Patriotic War, the military, as well as political persons of the past and the present (20% each), heroes-liberators (15%), scientists and art workers (12%) as an example of a true patriot.

Most young Russians recognize the importance of the feats of their ancestors and are even hypothetically ready to repeat them. So, paying their debt to the courage, heroism and patriotism of the participants in the Great Patriotic War, 30% of the respondents believe that they would rather repeat their exploits, 20% are absolutely sure that they could do it. Only 20% of the respondents would not have followed in the footsteps of their heroic predecessors. The data obtained are evidence of the presence of a sense of civic duty among student youth.

At the same time, over time, the role of the military past in shaping the patriotic attitudes of young Russians will, most likely, gradually decline. So, according to research by VTsIOM, there is a steady tendency towards the gradual forgetting of the start date of the Great Patriotic War, which is directly related to the history of Russia and is a reference point for all generations (Only 41% (38 people out of 94) of the respondents could name the exact date of the beginning of the Great Patriotic war; 65% (from 53% in the group of 18-24-year-olds to 72% in the group of those over 60) know the exact date of the beginning of the Second World War, another 14% correctly name the year, and 10% - the day and month (the year is not remember).).

If we talk about the spheres of life that are more relevant and vital for young people, then here the attitude towards Russia as a country of residence was considered as a criterion for the patriotism of student youth. The findings show an ambiguous picture.

On the one hand, rational motives for organizing their lives force young people to make a choice not in favor of Russia. So, in the hypothetical situation presented in the question “Would you stay in Russia out of patriotic convictions and love for the Motherland, if you were made an advantageous offer that implies a long stay abroad?”, Only a minority of the respondents would have stayed in Russia (28%), and the majority in case of such a proposal would leave the country (58%). Also, the choice is not in favor of Russia, the respondents make when answering the question about where they would like to continue their studies: 66% would like to continue their education abroad.

On the other hand, the majority of respondents (88%) believe that Russia is a worthy country for starting a family and having children (10% consider other countries to be more worthy). At the same time, commenting on their desire to continue their education abroad, the respondents, first of all, talked about the opportunity to get an interesting experience (56%), to find with the help of this education Good work in Russia (32%), and by no means about the possibility of subsequent permanent residence abroad (4%) or about the prestige of foreign education (8%). The answers to the question "Would you like to leave the university for permanent residence abroad?" divided approximately equally: 42% indicated that they consider such an opportunity, 40% answered negatively.

An important factor in the formation of patriotism is the attitude to the history, culture and traditions of the country. Judging by the results obtained, the majority (64%) of the respondents consider Russian traditions and language to be the basis of culture and education. 25% noted their respect for traditions and language, but at the same time agree that they do not play any role in their life. And 10% considered them "no worse and no better than in other countries." Thus, the majority of students see Russian traditions and language as the basis of Russian culture, while people who are indifferent or absolutely do not accept Russian culture are a minority among the respondents. At the same time, Russian history and culture arouses unequivocal interest among 50% of the respondents, another 40% are inclined to believe that they are interested in it, and only 10% have no interest in Russian history and culture.

The manifestations of youth patriotism are clearly expressed in the perception of the Russian nation and its role in world development. With a majority of votes, the young people surveyed supported the idea that Russians are a special nation and that they occupy a special place among other countries (51% agree with this idea, another 31% rather agree). Also, the majority to one degree or another feel their unity with the Russian nation (49% feel it, another 35% rather feel it); feel a sense of pride in their belonging to the Russian nation: 63% are proud that they are Russian, 27% are more likely to be proud of it.

Patriotism exists not only as an abstract concept in the minds of student youth. Its specific manifestations are associated with feelings caused by various events taking place in the life of the country. To the question "Does the mention of the achievements in sports, politics, art by representatives of Russia evoke a feeling of pride and joy in you?" 80% of the respondents answered positively, another 16% are inclined to a rather positive answer. Thus, the country's successes are important for young people, contribute to the formation of a sense of pride in their homeland.

An essential characteristic of the manifestation of patriotism is also the intention of the respondents to act in one way or another in a situation when someone speaks negatively about Russia and the Russian nation. The majority (62%) would consider such a situation offensive and would behave peacefully, but firmly - trying to find out the reasons for negative statements and trying to convince the opponent. Another 12% would react extremely negatively up to the use of physical force. On the opposite side of the scale, the opinions of 21% of respondents believe that there are certain reasons for such thoughts, and 5% are indifferent to such statements. In other words, the manifestation of patriotism among young people in most cases is pronounced, but rather not aggressive.

Today, young people are witnessing numerous changes in the country and society. Its attitude to these changes, to Russia, its place in the world is determined not only by the effectiveness of the reforms, but also by the spiritual values ​​that were laid down during the period of primary socialization. The sentiments of the respondents recorded in the course of the survey indicate that modern Russian youth has a significant reserve of "patriotic strength", but the realities of life and the rational considerations arising from them noticeably correct the desire of young people to link their life plans and strategies with Russia.

In this regard, the issue of youth policy in the field of patriotic education is becoming more and more urgent, the current level of which clearly does not meet the tasks of forming patriotic sentiments. It is necessary to develop, develop and support programs aimed at introducing young people into the historical and cultural space of the country, focusing on the importance and necessity of such knowledge for any citizen, forming a clear conscious civic position of young people. And, of course, it is important for Russia to achieve such a level and quality of life so that living here is a priority value. A person who realizes that his roots are inextricably linked with this particular country, and that he can live here with dignity and prosperity, is the most reliable carrier of civil consciousness and a true patriot of his country.

The need for understanding symbols new Russia is a vital step, as it helps to reveal the pivotal ideas, ideals and values ​​that form the strategy of sociocultural development. One of the tendencies of today is the profanation of culturally significant symbols. Symbols lose their primordial sacred foundations and cease to be a form for the embodiment of high philosophical, political, social, moral and aesthetic ideas and norms of thinking and behavior. Influenced by American popular culture in Russian culture penetrate new symbols, designed to be forms of expression of certain ideals, values ​​and norms of Western consumer culture, pop culture, culture of entertainment. In mass culture, a tendency is developing to reject the old ideological and value principles of national culture. This is largely due to the cultural policy of the West, aimed at familiarizing Russians with new ideals, values, norms and a Western-style lifestyle. In the era of general globalization of all spheres of life, it is important for domestic culture to preserve those high spiritual and moral principles and values ​​that it has created and transmitted over the centuries.

According to V.G. Belinsky: "All the great upheavals and trials of fate only revealed the great character of the Russian people."

As I.A. Ilyin: “Russia must first overcome its internal“ Nightingales-robbers ”(the feat of Ilya Muromets!) And“ Serpents of the Gorynychey ”(the feat of Ivan Tsarevich!), Which laid the path for good people and crossed all roads in order to become great and all-accessible cultural space ". It is the formation of the value of patriotism in the minds of Russians that is called upon to give a new impetus to the spiritual improvement of the people, the formation of a single civil society in Russia.

Bibliography

1. Are the following moral judgments correct? A. A person's fulfillment of moral norms to a certain extent depends on the attitude of society to these norms and their violation. B. Moral norms reflect the ideas of society about the beautiful and ugly.

2.Known life motto outstanding Russian, "holy doctor" F.P. Haas:

"Hurry to do good." These words express the principle

3. Are the following moral judgments correct? A. The concept of "morality" is used to characterize the social movements of the individual. B. Morality is based on a person's conscience and public opinion.

1) only A is true 2) only B is true 3) both statements are true 4) both statements are false

4. Establish a correspondence between signs and areas (forms) of culture: to each

for the item given in the first column, match the item in the second column.

SIGNS OF THE AREA (FORM) OF CULTURE:

A) the process of acquiring knowledge about the world B) is a way of regulating behavior C) forms a scientific picture of the world D) is supported by the power of public opinion E) affects mainly human emotions

1) education 2) morality

Write down the selected numbers in the table under the corresponding letters.

5. Are the following moral judgments correct?

A. The state regulates the execution of moral norms by citizens with the help of a coercive apparatus. B. The attitudes of others can affect a person's moral standards.

1) only A is true 2) only B is true 3) both statements are true 4) both statements are false

6. Recognition of the absolute value of the human person, its right to freedom and happiness is the basic principle

1) idealism 2) patriotism 3) humanism 4) decency

7. Are the following judgments about culture correct? A. Culture develops both through innovative achievements and through the preservation of traditions. B) Cultural values ​​are always practical.

1) only A is true 2) only B is true 3) both statements are true 4) both statements are false

8. The process of familiarizing with culture, values ​​of human society, knowledge about the world, accumulated by previous generations is called

1) morality 2) education 3) art 4) creativity

9. Read the above text, each position of which is marked with a letter.(A) The second half of the 20th century was marked by the achievements of science and technology.

(B) The most developed countries of the world are increasing funding for science and education, the creation of new technologies. (C) The main thing is that the expansion of the scientific and technical capabilities of mankind should always be used for the benefit of society.

10. Are the following moral judgments correct?

A. The observance of moral norms is ensured by the support of public opinion.

B. Compliance with the requirements of morality is the duty of every citizen of the state enshrined in the law.

1) only A is true 2) only B is true 3) both statements are true 4) both statements are false

11. Which of the following distinguishes morality from other forms (areas) of spiritual culture?

1) reliance on ideas about good and evil 2) identification of samples of beauty

3) the desire to establish scientific truth 4) reliance on the coercive power of the state

12. What is the name of the form (area) of spiritual culture, which reflects the moral norms and assessments of the behavior of a person, group or society as a whole?

1) moral 2) art 3) science 4) ideology

13. To denote special spiritual rules governing human behavior, his relationship to other people, the environment and himself from the standpoint of good and evil, justice and injustice, use the term

1) humanism 2) citizenship 3) law 4) morality

14. Are the following moral judgments correct? A. Morality helps a person to build harmonious relationships with other people. B. Morality is based on a person's conscience and public opinion.

1) only A is true 2) only B is true 3) both statements are true 4) both statements are false

15. Are the following judgments about culture correct? A. In a broad sense, culture can be called everything that is created and is being created by mankind in the process of transforming nature.

B. At the heart of culture creative activity person.

1) only A is true 2) only B is true 3) both statements are true 4) both statements are false

16. Are the following judgments about the peculiarities of spiritual culture true? A. Spiritual culture includes means of production and objects of labor. B. Spiritual culture is associated with the formation and dissemination of the values ​​of goodness and beauty. 1) only A is true 2) only B is true 3) both statements are true 4) both statements are false

17. The famous philosopher believed that "duty is respect for the right of another." These words express principle

1) arts 2) morality 3) politics 4) economics

18. "Do not wish another person harm", – one of the principles

1) morality 2) science 3) law 4) etiquette

19. The set of norms of human behavior in society, based on ideas about good and evil, is

1) morality 2) law 3) cult 4) religion

20. Read the above text, each position of which is marked with a letter... (A) Every student learns in school today a large number of educational subjects. (B) This variety is undoubtedly useful, because helps to solve complex educational and educational tasks facing the school. (B) However, further expansion of the range of subjects studied may adversely affect the health of students. Determine which positions of the text

1) reflect facts 2) express opinions

Write down the numbers in the table indicating the nature of the relevant provisions.

21 Are the following judgments about patriotism correct? A. Patriotism manifests itself in the readiness to subordinate one's interests to the interests of the Motherland. B. Patriotism manifests itself in respect for the historical traditions of their Fatherland.

1) only A is true 2) only B is true 3) both statements are true 4) both statements are false

22. Are the following moral judgments correct? A.A. Moral regulates the activities of a person and society. B. The main internal "controller" of a person in matters of morality is his conscience.

1) only A is true 2) only B is true 3) both statements are true 4) both statements are false

23 Are the following moral judgments correct?

A. A moral assessment of an act is associated with an understanding of good and evil. B. Conscience is the main "controller" of a person in matters of morality.

1) only A is true 2) only B is true 3) both statements are true 4) both statements are false

24. Read the text below, each position marked with a letter.(A) 25-year-old and 55-year-old citizens participating in the sociological survey were asked the question: "What explains the increase in the importance of science in the modern world?" (B) The majority of 25-year-old respondents associate the increase in the importance of science with the fact that scientific discoveries contribute to the development of technology and technology, and the majority of 55-year-olds with the fact that scientific discoveries help to overcome diseases. (B) It is noteworthy that older people associate the increased importance of science with its social functions. Determine which positions of the text

1) reflect facts 2) express opinions

25. What is the name of the form (area) of spiritual culture, which reflects the moral norms and assessments of the behavior of a person, group or society as a whole?

1) moral 2) art 3) science 4) worldview

26. Science as a form of culture is distinguished

1) the pursuit of objective knowledge 2) belief in supernatural forces

3) reflection of the world in artistic images 4) focus on ideas about good and evil

27. I.S. Turgenev believed that "good by decree is not good." This statement expresses

1) scientific truth 2) legal norm 3) economic law 4) moral principle

28 Are the following judgments about patriotism correct? A. Patriotism does not exclude respect for other peoples. B. Patriotism manifests itself in the readiness to serve the prosperity of their Fatherland.

1) only A is true 2) only B is true 3) both statements are true 4) both statements are false

29 Are the following judgments about moral values? A. Patriotism manifests itself in sincere feelings for the fate of the Motherland. B. Humanism presupposes the recognition of the highest value of man.

1) only A is true 2) only B is true 3) both statements are true 4) both statements are false

30 Are the following moral judgments correct? A. Morality regulates relations between people from the standpoint of good and evil. B. Moral values ​​include citizenship and patriotism.

1) only A is true 2) only B is true 3) both statements are true 4) both statements are false

31. Are the following judgments about patriotism correct?

A. Patriotism - a feeling of love for the Fatherland and devotion to it. B. Patriotism manifests itself in respect for the historical traditions of their Fatherland.

1) only A is true 2) only B is true 3) both statements are true 4) both statements are false

32 Are the following moral judgments correct? A. The norms of morality express ideas of good and evil. B. Society is interested in its members to comply with the requirements of morality.

1) only A is true 2) only B is true 3) both statements are true 4) both statements are false

33. Read the above text, each position of which is marked with a letter.

(A) Probably, we will not find a single, even the most primitive, human society that has not created its own culture.

(B) A person, during his life, transforms himself and the world around him.

(C) It is no coincidence that social progress is assessed by the level of cultural development.

Determine which positions of the text

1) reflect facts 2) express opinions

34. Are the following judgments about patriotism true?

A. Patriotism is love for the Fatherland. B. Patriotism means the desire of citizens by their actions to serve the interests of the Fatherland. 1) only A is true 2) only B is true 3) both statements are true 4) both statements are false

35 Are the following moral judgments correct? A. The norms of morality are fixed in the laws and regulations of the state. B. Self-control of a person is the basis for moral regulation of his behavior.

1) only A is true 2) only B is true 3) both statements are true 4) both statements are false

4.A-1, B-2, B-1, G-2, D-2.

9. A-Fact, B-Fact, C-Opinion

20 A-fact, B-fact, B-opinion

24. A-fact, B-fact, B-opinion.

Patriotism- a moral and political principle, a social feeling, the content of which is love for the fatherland, devotion to it, pride in its past and present, the desire to protect the interests of the motherland.

Historically, elements of patriotism in the form of attachment to their native land, language, traditions are formed already in antiquity. With the deepening of social antagonisms in the content of patriotism, class components are formed, which gives rise to a complex problem of the relationship between class and universal, class and national in patriotism. Historical experience has shown the inadmissibility of replacing love for the fatherland with adherence to narrowly understood interests, values ​​of classes and social groups

Patriotism is a feature of the dialectical combination of personal and public interests, the unity of man and society. Patriotic feelings and ideas raise personality when they are associated with respect for the peoples of other countries and do not degenerate into a psychology of national exclusivity. Also, patriotism lies in respect for its historical past, cultural traditions, in the readiness to come to the rescue in difficult times, to defend its independence in the face of the conquerors, to sacrifice life for its independence and freedom. Patriotism is also expressed in a critical attitude towards the existing social injustice, in the desire to devote oneself to its elimination and for the prosperity and well-being of the fatherland. At the same time, patriotism also presupposes a respectful attitude towards other peoples and their cultures, excluding arrogance, a sense of superiority over them, recognition of the rights of peoples to their independence and independence. The feeling of patriotism helps a person to realize his belonging to a particular culture, to assimilate its riches, without which he cannot take place as a person.

Patriotism in an exploitative society

Socialist patriotism

In a socialist society, the patriotic feelings of the people are freely developed; For the first time, patriotism becomes popular among the people. Socialist patriotism is characterized by an organic fusion of love for the motherland and dedication to the cause of communism. Since the true interests of the socialist homeland coincide with the interests of the international labor movement, socialist patriotism is also closely linked with proletarian internationalism. In a socialist society, the patriotism of the masses is not passive, but active and active, and not only during periods of war, but also in everyday work for the good of the homeland. Socialist patriotism is one of the most important principles of communist morality. All of its basic requirements, affecting the relationship to work, social and political activity, interethnic relations, the formation of personality, in one way or another, are associated with socialist patriotism, since their fulfillment is at the same time a duty to its people.

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PATRIOTISM

Most sources trace the concept of "patriotism" to the heyday of Greek culture in antiquity. If you look in volume 19 of the Great Soviet Encyclopedia, then such a definition is given to it. Patriotism(from the Greek. patriutes - compatriot, patrнs - motherland, fatherland), love for the fatherland, devotion to it, the desire to serve its interests with their actions. You can find other definitions of this concept. For example:

Patriotism- a moral and political principle, a social feeling, the content of which is love for the Fatherland and the willingness to subordinate his private interests to his interests. Or:

Patriotism- a special emotional experience of their belonging to the country and their citizenship.

Patriotism presupposes pride in the achievements and culture of one's homeland, a desire to preserve its character and cultural characteristics and identification of oneself with other members of the people, readiness to subordinate one's interests to the interests of the country, the desire to protect the interests of the Motherland and one's people. Historical source patriotism - for centuries and millennia, the consolidated existence of separate states, which formed an attachment to their native land, language, traditions.

In the conditions of the formation of nations and the formation of national states, patriotism becomes part of public consciousness, reflecting national moments in its development. More modern concepts of "patriotism" link human consciousness with emotions on the manifestation of the effects of the external environment at the place of birth of a given individual, his upbringing, childhood and adolescent impressions, his formation as a person. At the same time, the body of each person, like the organisms of his compatriots, is connected by hundreds, if not thousands of threads, with the landscape of its habitat, with its inherent flora and fauna, with the customs and traditions of these places, with the way of life of the local population, its historical past, ancestral roots. Emotional perception of the first dwelling, their parents, their yard, street, district (village), sounds of bird chirping, fluttering of foliage on trees, swaying grass, changing seasons and related changes in the shades of the forest and the state of water bodies, songs and conversations of the local population, their rituals, customs and way of life and culture of behavior, characters, morals and everything else that cannot be counted, affects the development of the psyche, and with it the formation of the patriotic consciousness of each person, constituting the most important parts of his inner patriotism, fixed on his subconscious level.

The idea of ​​patriotism is associated with a reverent attitude towards their homeland, but the idea of ​​the essence of patriotism is different for different people. For this reason, some people consider themselves patriots, while others do not.

A patriot (according to Dal) is a lover of the fatherland, a zealot for its good, otniznogo, patriotic or fatherland.

However, historically it so happened that everyone has their own fatherland, the interests of entire civilizations and states have not yet been historically fully driven into the framework of a unified list of "eternal values", on the basis of which a kind of "unified" worldview for people could be formed. Each regional civilization or even a state has historically always had its own "set" of ideological values, which have been and are still the basis for understanding patriotism in these regions. That is why the majority of modern states and civilizations took the concept of "patriotism" from the Greeks for a sign, but the content, what it is - everyone puts their own, specific.

For this reason, philosophers and scientists, already in later times, often argued about what patriotism is, whether this phenomenon is good or bad. Disputes of this kind continue to this day. In Russia, this especially concerns the resolution of the question of the usefulness of patriotism between liberals and conservatives, between supporters of a certain "single world culture" and supporters of "primordially national independence" of states and civilizations. At the same time, if we consider Russian culture, then Russian patriots are divided into supporters of the reanimation of the Soviet empire and supporters of the reanimation of the imperial monarchy. Which of them is right and who is more a patriot?

The patriotism of some states and civilizations, in the spirit of which most members of their societies were brought up, were often used to start confrontation with other states and civilizations with support, as they say, “on the whole people”. The goals of such aggression could be both defensive-preemptive and aggressive-predatory, ... but the patriotism of both has always remained the very means by which the regimes pushed their people into a bloody massacre.

An analysis of the views of historians, philosophers, and writers regarding the essence of this concept shows that the understanding of patriotism is multivariate and ambiguous. This is explained by the complex nature of the phenomenon, the variety of forms of manifestation, consideration of the problem of patriotism by different researchers in various historical, socio-economic and political conditions and depending on many positions. Patriotism is the factor that determines the social essence of humanity. It arises in a person first as a feeling, and then it is formed as an idea.

At different times, patriotism was understood as serving the people and their state (the oath of the Chersonesos at the beginning of the 3rd century BC), as a sense of loyalty to a certain power and its institutions, it existed in Ancient Greece (civil patriotism and pan-Hellenistic patriotism), Rome and the Middle Ages ... In the days of Kievan Rus, death for the native land was considered an honorable glory, a duty to the Motherland, and under Peter the Great, the Motherland began to be identified with a certain territory and a community historically formed on it.

Modern sociology provides for a huge variety of approaches to the definition of the concept patriotism... They can be conditionally divided into the following types:

Constitutional patriotism, aimed at protecting the constitutional order.

Ethnic patriotism, based on feelings of love for their ethnic group, is aimed at protecting national characteristics people, civilization, its identity and political system.

Communal patriotism, aimed at supporting some kind of community with all its traditions and characteristics.

Liberal patriotism is aimed mainly at protecting the "rights" of citizens to express themselves and to be self-willed in any state, regardless of national characteristics, political system, and power.

National patriotism, aimed at raising a nation over others, both living in this state and outside it; often aggressively refers to other nationalities and states.

Polisny patriotism, existed in the ancient city-states (polis), is aimed at protecting the polis order and its elevation.

Imperial patriotism, aimed at raising the empire, its top, orders and rights. Always maintained a sense of loyalty to the empire and its government.

International patriotism is necessarily based on some common idea ("Christianity", "socialism" ...) and is aimed at supporting the global order outside the national characteristics that are part of the global community of peoples.

State patriotism (nationalism), aimed at fostering a sense of love and devotion to the state.

Territorial patriotism, aimed at protecting any territory, which unites such patriots.

Leavenedpatriotism(hurray-patriotism)- at the base are exaggerated feelings of love for the state and its people.

Examples of the above varieties of patriotism can be enumerated further. However, it is not at all the fragmentation of this phenomenon in the life of our civilization that is important: this is how one can come to the consideration of the fans of a football club as true patriots of Russia, for example.

It is important to understand whether the non-Russian word patriotism has the right to exist in the future, or whether it really should “sink into oblivion”, since this word has historically hid all and sundry: the imperial “elites”, and the polis “elites”, and the global mafia, and "Soviet" mafia, and even pro-American liberals.

And at present, under the pressure of American-style globalization, it is dissolving and depopulating in the environment of the liberalized economy of many states and the spiritual degradation of peoples.

The concept itself had different content and was understood in different ways. In antiquity, the term patria ("homeland") was applied to the native city-state, but not to broader communities (such as "Hellas", "Italy"); thus, the term patriota meant an adherent of his city-state, although, for example, a sense of common Greek patriotism existed at least since the Greco-Persian wars, and in the works of Roman writers of the era of the early Empire, one can see a peculiar sense of Italian patriotism.

In the Roman Empire, patriotism existed in the form of local "polis" patriotism and imperial patriotism. Polis patriotism was supported by various local religious cults. In order to unite the population of the empire under the leadership of Rome, the Roman emperors attempted to form general imperial cults, some of which were based on the deification of the emperor.

Christianity by its preaching undermined the foundations of local religious cults and thereby weakened the position of polis patriotism. The preaching of the equality of all peoples before God contributed to the rapprochement of the peoples of the Roman Empire and hindered local nationalism. Therefore, at the level of cities, the preaching of Christianity ran into opposition from patriotic pagans, who saw in local cults the basis of the city's well-being. A striking example of such opposition is the reaction of the Ephesians to the preaching of the Apostle Paul. In this sermon, they saw a threat to the local cult of the goddess Artemis, which was the basis of the material well-being of the city.

Imperial Rome, in turn, saw Christianity as a threat to imperial patriotism. Despite the fact that Christians preached obedience to the authorities and offered prayers for the well-being of the empire, they refused to take part in imperial cults, which, according to the emperors, should contribute to the growth of imperial patriotism.

The preaching of Christianity about the heavenly homeland and the idea of ​​the Christian community as a special “people of God” raised doubts about the loyalty of Christians to their earthly homeland.

But later in the Roman Empire there was a rethinking of the political role of Christianity. After the adoption of Christianity by the Roman Empire, she began to use Christianity to strengthen the unity of the empire, countering local nationalism and local paganism, forming the idea of ​​the Christian Empire as the earthly homeland of all Christians.

In the Middle Ages, when loyalty to the civic collective gave way to loyalty to the monarch, the term lost its relevance and re-acquired it in modern times.

In the era of the American and French bourgeois revolutions, the concept of "patriotism" was identical with the concept of "nationalism", with a political (non-ethnic) understanding of the nation; for this reason, in France and America at that time, the term “patriot” was synonymous with the term “revolutionary”. The symbols of this revolutionary patriotism are the Declaration of Independence and the Marseillaise. With the emergence of the concept of "nationalism", patriotism began to be opposed to nationalism, as a commitment to the country (territory and state) - commitment to the human community (nation). However, these concepts often act as synonyms or close in meaning.

In Russian national self-awareness, the concept of patriotism was often associated with the traditions of Orthodox culture and consisted of a willingness to abandon oneself, to sacrifice everything for the sake of the country. Many public and state figures, such as N.M. Karamzin, S.N. Glinka, A.I. Turgenev, called through their creativity "to lay down his life for the Fatherland", which closely echoes the Gospel of John: "There is no more love than if someone lay down his life for his friends."

Already in the time of Peter I, patriotism was considered above all virtues and practically became the Russian state ideology, the words "God, Tsar and Fatherland" reflect the main values ​​of the time. The Russian soldier served not for the sake of his honor or the emperor, but in the interests of the Fatherland. “The hour has come, which will decide the fate of the Fatherland,” Peter I addressed to the soldiers before the Battle of Poltava. - And so you should not think that you are fighting for Peter, but for the state entrusted to Peter, for your family, for the Fatherland ... But know about Peter that his life is not dear to him, if only Russia lived in bliss and glory , for your welfare ... ". This approach to military service was enshrined in the Military Charter of 1716, Russian laws, as well as in the "Establishment for battle" and "Military article" written personally by Peter I.

But not only with military service tied the concept of patriotism by citizens Russian Empire... Civil patriotism was widespread, and at the same time had the features of "conscious patriotism" that had nothing to do with either xenophobia, anti-Semitism, or ethnic nationalism. “Conscious patriotism” was well characterized by the great Russian patriot, philosopher Vasily Rozanov: “To love a happy and great homeland is not a great thing. We must love her precisely when she is weak, small, humiliated, at last, stupid, at last, even vicious. Precisely when our mother is "drunk", lies and is all entangled in sin, we must not leave her. "

In modern times, Leo Tolstoy considered patriotism to be a feeling "coarse, harmful, shameful and bad, and most importantly - immoral." He believed that patriotism inevitably breeds wars and serves as the mainstay of state oppression. Tolstoy believed that patriotism was deeply alien to the Russian people, as well as to the working representatives of other peoples: in his entire life he had not heard any sincere expressions of the feeling of patriotism from representatives of the people, but on the contrary, he had heard expressions of contempt and contempt for patriotism many times.

One of Tolstoy's favorite expressions was the aphorism of Samuel Johnson: Patriotism is the last refuge of a scoundrel. In his April Theses, Vladimir Ilyich Lenin ideologically denounced the "revolutionary defencists" as compromisers with the Provisional Government. University of Chicago professor Paul Gomberg compares patriotism with racism, in the sense that both presuppose moral obligations and human connections, primarily with representatives of "their" community. Critics of patriotism also note the following paradox: if patriotism is a virtue, and during a war the soldiers of both sides are patriots, then they are equally virtuous; but it is for virtue that they kill each other, although ethics forbids killing for virtue.

But, according to Patriarch Alexy II: “Patriotism is undoubtedly relevant. It is a feeling that makes the people and each person responsible for the life of the country. There is no such responsibility without patriotism. If I don't think about my people, then I have no home, no roots. Because a home is not only comfort, it is also a responsibility for order in it, it is a responsibility for the children who live in this house. A person without patriotism, in fact, has no country of his own. And a "man of the world" is the same as a homeless man. "

An important role in the upbringing of the younger generation is played by patriotic education aimed at developing love for the Motherland, devotion to the Fatherland, and the desire to contribute to the progressive development of their country through personal labor. patriotism patriotic education generation

In modern society, patriotic education of young people is of particular importance for several reasons: the level of awareness of the younger generation is increasing, the processes of democratization and the emergence of a multi-party system create certain difficulties in the understanding of the essence of patriotism by the younger generation, modern youth did not go through the school of patriotic education that fell to the lot of the older generations.

The importance of studying the issues of patriotic education is also determined by the insufficient theoretical elaboration of the problem in modern conditions. As the analysis of scientific and pedagogical literature and the practice of general education schools shows, insufficient attention is paid to the patriotic education of students. In addition, the rich experience accumulated during the Soviet period of the development of our society in this direction educational work, cannot be used in full under new conditions.

The upbringing of patriotism in children and schoolchildren in the Soviet Union was a matter of paramount importance, and the theme of war and heroism all these years was among the most relevant. Military glory museums and meetings with veterans, laying wreaths at mass graves and the so-called lessons of courage - all this was intended to develop patriotism in the child and intransigence towards ... modern enemies, for example, towards the capitalists. A special role was played by examples of pioneer heroes, Young Guard, Komsomol members - Zoya Kosmodemyanskaya, Liza Chaikina, Marita Melnikaite and others.

Due to the formation and development of new class, political, ideological and other signs, in Soviet times, the Fatherland began to be defined, first of all, as socialist, reflecting at the same time the emergence of the Soviet state social system. Representatives of the communist movement, speaking of patriotism, rely on the interpretation of V.I. Lenin: "Patriotism is love for the Motherland, one of the deepest feelings, enshrined for centuries and millennia of isolated fatherlands." In his article “On the National Pride of the Great Russians,” Lenin defines proletarian patriotism: “Is the feeling of national pride alien to us, the class-conscious Great Russian proletarians? Of course not! We love our language, our homeland, we work most of all to raise its working masses (that is, 9/10 of its population) to the conscious life of democrats and socialists ... ”.

During the Great Patriotic War, when the question of the fate of our Fatherland was being decided, the people and the army displayed an unprecedented force of patriotism, which was the basis of spiritual and moral superiority over Nazi Germany. Remembering hard days battles for Moscow, G.K. Zhukov noted that “it was not dirt and frost that stopped the Nazi troops after their breakthrough to Vyazma and reaching the approaches to the capital. Not the weather, but people, Soviet people! These were special, unforgettable days, when the desire to defend the Motherland, common for the entire Soviet people, and the greatest patriotism raised people to feat. "

Soviet people have always been distinguished by a sense of patriotism, love for their Motherland, an understanding of its role in the movement of mankind to the most perfect social order, the desire to increase its glory and power.

Today, according to the majority of participants in the mass survey, social institutions do not foster feelings of patriotism, and public institutions - schools and the media - are much less successful in this than institutions of primary socialization such as the family. Thus, only a fifth of the respondents (20%) believe that patriotism is being fostered in modern schools, almost three times more respondents (58%) disagree with them. With regard to the media, the disparity is even more noticeable - 19% believe that the media fosters a sense of patriotism, and 69% are sure that this is not happening. As for the family, here the opinions of the respondents were divided approximately equally - 44% believe that today parents pay attention to patriotic education, and 39% - that they do not.

Meanwhile, the results of the survey show that the idea of ​​patriotic education of young people today is extremely in demand in society: the overwhelming majority of our fellow citizens (89%) believe that more attention should be paid to it (only 5% of respondents said that this should not be done). It is significant that this point of view is shared by respondents of all socio-demographic groups: there are no significant differences in ideological and political preferences, education level, social adaptation, and even age (except that opinions among young people were distributed somewhat differently: 82% versus 9%).

The majority of respondents believe that today they should turn to the experience of patriotic education of the Soviet era: there are almost three times more supporters of this idea than opponents (62% versus 22%). The ratio of opinions in the group of young respondents looks different, but even here this idea is more often supported than rejected (46% versus 34%).

What is patriotism for modern schoolchildren? According to their reasoning:

Patriotism manifests itself in respect for their country, for its past, for the memory of ancestors; in the interest in the history of their country, in the study of the experience of previous generations. And this leads to the elucidation of the causes of many events, which in turn gives knowledge. He who is armed with knowledge is protected from many failures and mistakes, does not waste time on correcting them, goes further and outruns those who "step on the same rake" in their development.

Knowing your history, the experience of previous generations helps you navigate the world, calculate the consequences of your own actions, and feel confident. At all times, people have relied on the experience of their predecessors. Neither the present nor the future is possible without the historical past. According to many classics, "Forgetting the past, historical forgetfulness is fraught with spiritual emptiness, both for an individual and for all people." It is the understanding of the failures and mistakes of the historical past that leads to the achievements and merits of the present, helps to survive in difficult times. That's why patriotto beprofitable.

Patriotism manifests itself in the ability to value and protect one's homeland, the desire to change it for the better, to make it cleaner, kinder, more beautiful. Clean, repaired roads, for example, are more pleasant and comfortable to walk on. Shoes last longer, less likely to fall. It is also much more pleasant to deal with decent people, and not with boors and scoundrels. It is pleasant to enjoy the beauty of nature and human creations, which are not at all difficult to preserve.

If a person learns to ennoble himself and the surrounding territory, life will become happier, psychological comfort will appear, which will allow you to more efficiently spend your mental strength, enjoy life and achieve a lot.

True patriotism manifests itself in the ability to be a moral person who creates beauty and goodness around him.

Patriotism manifests itself in the ability to be faithful and devoted to your country, your business, your family, your views and ideas, your dreams. A patriot does not shout at every corner about his passionate love for his homeland, he silently does his job well, remains true to his principles, ideals and universal values. Thus, he really helps not only his country, but also himself. A person who studied hard, gaining knowledge, and as a result of this got a good job, became socially active, built his future, created a full-fledged family, works honestly, has done much more for his country than the one who walks with slogans, chants for patriotism and in words defends the prestige of his country.

People who have not developed a sense of patriotism have no future. They will destroy themselves, because they do not develop and do not have a strong "core". This is the law of life. Patriotism is needed for personal development, for survival.

Patriotism manifests itself in the ability to be proud of their country, to defend its values, first of all, freedom and independence, to honor and preserve age-old traditions. Tradition is the mainstay of any nation. A person, people, country - one who renounces his traditions, his national values ​​and shrines, risks losing his “roots” in history, his freedom and independence, as sooner or later he will begin to live in the space of traditions, ideals and values ​​of other nations ... Where the cultural and historical past of the country is consigned to oblivion, the moral decay of the nation invariably begins.

For a country to develop independently, it is necessary to protect and defend traditions, territory, culture, language, beliefs. This can be done by those who competently build their relationships with the country in which they live and for the benefit of which they work. Thus, the formation of a Citizen of their country takes place. A person is engaged in knowing himself and finding his place in the country, life. A person as a citizen of his country develops a sense of responsibility for his actions, for loyalty to ideals and the preservation of his own traditions and values. And this educates the personality, makes it more perfect. That's why patriotto beprofitable.

Patriotism manifests itself in the ability to experience lofty feelings for their own country, for its nature, culture. These feelings are manifested in experiences, involvement, emotional responses to ongoing events. Patriotism as a feeling of love for the Motherland, the willingness to serve its ideals can be attributed to the highest feelings, ranked among spiritual values. The feeling of patriotism makes a person active, ready to defend the values ​​dear to his heart. The feeling of patriotism, like other bright feelings, is a necessary condition for the development and formation of a person as a person. After all, the formation of feelings goes through the comprehension and development of certain values ​​of society, as well as through the creative discovery of new values ​​by a person. Spiritual development of the personality takes place.

I'd like everyone to understand the following: “ Patriotism as a political, social and moral principle reflects the attitude of a person (citizen) to his country. This attitude is manifested in concern for the interests of their fatherland, in readiness for self-sacrifice for it, in loyalty and devotion to their country, in pride in its social and cultural achievements, in sympathy for the sufferings of their people and condemnation of the social vices of society, in respect for the historical past. their country and the traditions inherited from it, in the readiness to subordinate their interests to the interests of the country, in an effort to defend their country, their people. A patriot is one who conscientiously works for the good of his country and calls on those around him to do this, who helps his fellow citizens to improve. Not caring about others, you risk being left alone. "

During the Great Patriotic War, fifteen-year-old boys attributed to themselves the years to go to the front, to defend the Motherland. People rallied against a common enemy. Isn't this our strength? Let us recall the recent tragedy of the Kursk submarine. What was in the country when the disaster struck? We, who were complaining about a poor life, evading the army, scolding someone, were suddenly united by a common grief. We were worried together. The whole country gathered in front of televisions to hear at least something. We cried, believing that the guys would be saved when they told us that there was hope. We cried when we were told that there was no hope, we cried and continued to believe - what if ... This is how we live. We wait. We believe. Hopefully. Together. All of Russia. Truth in the soul. “We may be beggars, we may be cold and hungry, but we have a soul,” said Sergei Yesenin. From myself I will add - the Russian soul.

Our people have always united in the face of a common threat. The basis of patriotism was the desire to protect and preserve the big and small Motherland, to withstand the threat of destruction of our common home. It is in the synthesis of the patriotic idea of ​​defending the Fatherland and the idea of ​​restoring social justice that I see the meaning of patriotism in these days. Patriotism is an intimate feeling that is deep in the soul, in the subconscious of a person. Patriotism is judged not by words, but by the deeds of each person. A patriot is not the one who calls himself that, but the one who is honored and considered as such by other people, primarily his compatriots. Patriotism is intended to give a new impetus to the spiritual improvement of the people, the formation of a single civil society in Russia. Therefore, the development of scientifically grounded conceptual approaches to the organization of patriotic education of citizens, its theoretical foundations is an urgent task. To be a patriot today means to regain the right and a sense of master in your own home, in your country. This means to protect and equip our common home. Being patriots today means pursuing an economic policy in which land and its resources, capital, labor and entrepreneurial energy of the people are effectively used to raise spirituality, education and material well-being of Russian citizens, to increase the quality and life expectancy.

The problem, in my opinion, is that the patriotism of modern Russians for the most part remains declarative, ceremonial. Patriotism has gone from being a fashionable signboard adorned with a “national ornament” until it has turned into a deeply dominant motivator of our active behavior. In our practice, another principle is in the foreground - “every man for himself”. General patriotism in this situation looks like a superficial and often convenient compensation for daily life and work focused on personal survival, personal prosperity, poorly aligned with the interests of the country as a whole.

If earlier the old ideals were clear, and the traditions were unshakable, today there are no new ideals yet, and there is no talk of a national, unifying idea. Even the very concept of patriotism today has been transformed beyond recognition. According to opinion polls by VTsIOM, there are only four percent of real patriots among young people, and seventeen percent noted that today they have not done anything for the Motherland, which one could be proud of. The rest are proud cultural heritage, past military successes, in other words - history. It is appropriate to recall that a people who are too zealously proud of their past, but does nothing outstanding in the present, are hopelessly outdated. I believe that in order to raise the level of patriotism among young people, coordinated actions of the family, educational institutions, all city structures that deal with this issue, the military commissariat, public organizations and movements are needed. Only by joint efforts will we be able to bring to the consciousness of young people the idea that serving in the army is indeed an honorable duty.

Respect for their ancestors, love and the manifestation of tolerance for their fellow countrymen living in this territory, the desire to help them, to wean them from everything bad. The highest indicator of this parameter is benevolence towards all their compatriots who are citizens of this state, i.e. awareness of that social organism called the "nation by citizenship" throughout the world.

To do specific everyday things to improve the condition of their homeland, its embellishment and arrangement, help and mutual assistance of their fellow countrymen and compatriots (starting from maintaining order, tidiness and strengthening friendly relations with neighbors in his apartment, entrance, house, yard to the worthy development of his entire city, district, region, Motherland as a whole).

Thus, the breadth of understanding of the borders of one's homeland, the degree of love for one's fellow countrymen and compatriots, as well as a list of everyday actions aimed at maintaining and developing its territory and its inhabitants - all this determines the degree of patriotism of each individual, is a criterion for the level his truly patriotic consciousness. The wider the territory that a patriot considers his homeland (up to the borders of his state), the more love and care he shows to his compatriots, the more daily deeds he performs for the good of this territory and its inhabitants on an increasing basis (his house, yard, street , district, city, region, region, etc.), the more patriot a given person is, the higher is his true patriotism.

A true patriot stands for those and for what strengthens and develops his homeland and against those and those who and what destroys it, inflicts this or that damage on it. A true patriot respects the patriots of any other territory and will not harm there. In his homeland, he, together with other fellow citizens-patriots, fights against those who harm it, and these can only be fellow citizens-non-patriots with a low level or defects of consciousness, or generally enemies of the Motherland. In this regard, it is very easy to understand how unpatriots we have are those who sow enmity towards their compatriots around, oppress their fellow citizens, use foul language, litter, poison the surrounding nature, poaching, and lead an unhealthy lifestyle. A fight or enmity with a neighbor, attacks by members of one party on members of another, fans of one football team on fans of another, alcoholism, drug addiction, hazing in the army, corruption, embezzlement - all these are elements of the manifestation of various forms of unpatriotism in Russia.

Both patriotism and non-patriotism can be individual, group and mass. Therefore, the explanation of its foundations, patriotic education and comprehensive enlightenment multiply the number of patriots and deepen their healthy sense of patriotism, while bad manners, ignorance, withdrawal from reality, philistine-philistine detachment, alcohol and drug addiction, various kinds of numerous mental and other deviations multiply the number of unpatriots, pseudo - and false patriots.

Patriotism either exists to one degree or another, or it does not exist at all. Patriotism is a very intimate feeling that is deep in the soul (subconscious). Patriotism is judged not by words, but by the deeds of each person. A patriot is not the one who calls himself that, but the one who will be honored as such by others, but above all by his compatriots. Thus, a real (ideal) patriot can only be considered a person who constantly strengthens his physical and moral health, well-mannered, educated and enlightened, who has a normal family, who reveres his ancestors, who raises and educates his descendants in the best traditions, who keeps his dwelling (apartment, entrance, house, yard) and constantly improving his life, lifestyle and culture of behavior, working for the good of his Fatherland, participating in public events or organizations of patriotic orientation, i.e. aimed at uniting fellow citizens in order to achieve patriotic goals and jointly fulfill patriotic tasks of varying degrees of complexity and importance for the arrangement and development of their homeland, for health improvement, and increasing the number of their enlightened compatriots .

The development of citizenship and patriotism of youth in modern Russia is the most important factor in ensuring the security and stable development of our country.

In our country, there is a process of formation of a system of patriotic education of young people, the absence of which had a negative impact on the dynamics of youth development in past years.

The state and society are faced with the important task of preserving the cultural and spiritual wealth of Russian youth; these basic values ​​have long ceased to be the basis for self-education of the younger generation, and even more so as a subject of propaganda in the media. As never before, young people are exposed to the influence of various subcultures, whose activities in some cases are clearly extremist. The lack of involvement of youth in domestic processes and indifference in solving social problems is an indicator of insufficient work in the field of patriotic and civic education of young people.

The security of our country, the protection of its interests directly depends on the patriotic work that is carried out among the youth. The military-patriotic direction should become one of the priorities of the joint work of the state and the public sector. This kind of work will contribute not only to strengthening the patriotic spirit of youth, but also to the combat potential of Russia. Patriotism is moral basis the viability of the state and acts as an important internal mobilizing resource for the development of society, an active civil position of the individual, his readiness for selfless service to his Fatherland.

In the last decade in Russia, patriotism has become one of the most controversial topics widely discussed in various spheres of the reformed Russian statehood... The range of opinions is quite large: from discrediting patriotism as an analogue of destructiveness and conflict-proneness with a fascist and racist bias, to the calls of the top officials for the unity of the Russian people on the basis of the integration potential of patriotism, the adoption of State programs "Patriotic education of citizens of the Russian Federation for 2001-2005" and “Patriotic education of citizens of the Russian Federation for 2006-2010”, as well as “Concept of patriotic education of citizens of the Russian Federation”, in which patriotism is defined as “love for the Motherland, devotion to one's Fatherland, striving to serve its interests and readiness, up to self-sacrifice, to protect him. "

Patriotism is inextricably linked with internationalism, alien to nationalism, separatism and cosmopolitanism. “Patriotism is a special direction of self-realization and social behavior of citizens, the criteria for which are love and service to the Fatherland, ensuring the integrity and sovereignty of Russia, its national security, sustainable development, duty and responsibility, implying the priority of public and state beginnings above individual interests and aspirations and acting as the highest meaning of life and activities of the individual, all social groups and strata of society. "

“In a decent person, patriotism is nothing more than the desire to work for the benefit of his country, and it comes from nothing else but the desire to do good, as much as possible and as much as possible better” N. Dobrolyubov.

Bibliography

1. For the preparation of this work were used materials from the site bolshe.ru/.

2. Levashov V.K. Patriotism in the Context of Globalization: As evidenced by the data of sociological surveys / V.K. Levashov // Bulletin of the Russian Academy of Sciences. 2005. No. 2, p. 99 - 102.

3. Soloviev V. Nationalism. Patriotism. (From encyclopedic dictionary Brockhaus and Efron) // New Babylon, 1994. №1. P. 35.

4. About the duty and honor of the military in Russian army: Collection of materials, documents and articles / Comp. Yu.A. Glushko, A.A. Kolesnikov: Ed. V.N. Lobov. M .: Voenizdat, 1990.S. 26.

5. Zhukov G.K. The greatness of the victory of the USSR and the impotence of the falsifiers of history. Generals. M .: Roman newspaper. 1994. No. 18.P. 101.

6. Pushkarev L.N. Mentality and Political History of Russia: Critical Stages. // Mentality and political development Russia. Abstracts of the scientific conference. Moscow, October 29-31. 1996 M .: Institute Russian history, 1996.S. 6.

7. Solzhenitsyn A.I. Russian question by the end of the XX century. // Reference point. 1996. No. 12.P. 31.

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