Morality is the desire of an individual to evaluate conscious actions and human states on the basis of a set of conscious norms of behavior inherent in a particular individual. The expression of the ideas of a morally developed person is conscience. These are the deep laws of a decent human life. Morality is an individual’s idea of evil and good, the ability to competently assess the situation and determine the typical style of behavior in it. Each individual has his own criteria of morality. It forms a certain code of relations with a person and the environment as a whole, based on mutual understanding and humanism.
Qualities of moral behavior
Moral behavior presupposes that a person may have certain qualities. Let's take a closer look at them.
Sacrifice
This is the willingness to push personal needs and wants into the background. In its extreme form, sacrifice is the willingness to give one's life to save another person. But this is already an extreme case. There are two main forms of sacrifice:
- Stimulated by external factors, for example, moral teachings, stories about other people's self-sacrifice, heroism, as well as other methods of education. This form is characterized by the presence of a justified sense of duty, as well as a feeling of guilt in case of failure to fulfill it.
- A natural form of sacrifice or self-sacrifice is characteristic of close family ties, where concessions for the sake of a blood family member are prescribed on a subconscious level. This is where natural altruism originates. A frequent manifestation is the assistance and concessions of older family members in relation to their own children and grandchildren. Thus, in conditions of limited supplies, it is the children who receive food first. This mechanism is especially strong between mother and child, where the supremacy of the interests and needs of the second is at the level of instinct.
Justice
This is the compliance of any actions with the norms of the set of rules that a person chooses for himself, as something higher than his own desires. Expressed both personally and in relation to the actions of others. From an emotional point of view, violation of justice itself causes a feeling of guilt and a desire to make amends.
If justice is violated by someone, then emotions vary from indignation to anger (depending on the severity of the act and the reaction of the “violator” to censure). The stumbling block is often different ideas about what is right and what is wrong, because people of different cultures live in the same country.
In such a situation, it is especially important to have a balanced legal framework on the part of the state.
Preliminary awareness of actions
People who live in accordance with any code of rules (regardless of the nature of their origin) before making a decision check their intention with a similar norm in the law that they consider correct. Some do this directly during the events, while others imagine various situations that may occur. Every action is always checked against the norm. In case of non-compliance with the norm, the law prevails among moral people.
Sympathy
By putting yourself in the shoes of another person, it is easier to understand not only his motives, but also how your behavior towards him looks on his part, as well as how he feels at this moment. Thus, we get a look at the situation from two sides at once. This allows you to more fully evaluate your actions. Empathy is one of the qualities valued at different times in many cultures, religions and schools of thought. It is one of the necessary conditions for a healthy society.
Charity
It is an instrument of compassion, through which a person, having delved into the problems of another (and having the opportunity to help him), tries to correct the current situation. By coping with the problems of others, a moral individual manifests his own “I” in one of its highest forms.
Awe
This is a feeling of hypertrophied respect, admiration and gratitude towards traditions, great deeds, as well as their authors from previous generations. Through it, a person dissolves in the culture of society and becomes involved in its views on the world. Reverence serves the purpose of maintaining and raising the bar of morality in society, instructing people to accomplish worthy deeds. It instills fear of low actions under the threat of becoming an unworthy representative of one's culture.
Means and methods of moral education
Moral education is carried out using certain means and methods .
Means of moral education of preschool children can be combined into several groups.
Fiction, visual arts, music, cinema, filmstrips and other media can be combined into a group of artistic media. This group of means is very important in solving problems of moral education , as it contributes to the emotional coloring of cognizable moral phenomena. Numerous studies (N. S. Karpinskaya, L. N. Strelkova, A. M. Vinogradova) show that children vividly, emotionally and trustingly perceive fairy tales, poems, stories read to them , and look at illustrations for books (V. A. Eliseeva, G. N. Panteleev). A child is strongly impressed by the work of artists if they depict the world realistically and understandably for a preschooler . Artistic means are most effective in forming moral ideas and cultivating feelings children .
The means of moral education of preschool children is nature . Nature makes it possible to evoke humane feelings in children , a desire to take care of those who are weaker, who need help, to protect them, and helps to build self-confidence in the child. The impact of nature on the moral sphere of children’s personality is multifaceted and, with appropriate pedagogical organization, becomes a significant means of educating feelings and behavior (S. N. Nikolaeva, L. G. Niskanen, V. G. Fokina, V. D. Sych).
The means of moral education of preschoolers children’s own activities : play, work, learning, artistic activity. Each type of activity has its own specifics, performing the function of a means of education , but this means - activity as such - is necessary, first of all, when developing the practice of moral behavior . A special place in this group of means is given to communication, if, following the psychologists (M. I. Lisina, A. G. Ruzskaya), it is considered a type of activity. Communication as a means of moral education best fulfills the task of adjusting ideas about morality and cultivating feelings and relationships .
The means of moral education can be the entire atmosphere in which the child lives: the atmosphere can be imbued with goodwill, love, humanity or cruelty, immorality . The environment surrounding the child becomes a means of educating feelings , ideas, behavior, i.e. it activates the entire mechanism of moral education and influences the formation of certain moral qualities .
The choice of means of education depends on the leading task, on the age of the students , on the level of their general and intellectual development, on the stage of development of moral qualities (we are just beginning to form a quality, or are consolidating it, or are already re-educating ). As you know, the remedy becomes effective in combination with adequate methods and techniques of education .
In pedagogy, there are several approaches to the classification of educational methods (Yu. K. Babansky, B. T. Likhachev, I. P. Podlasy - in general and school pedagogy; V. G. Nechaeva, V. I. Loginova - in preschool pedagogy ) . To classify methods, researchers determine one basis. Thus, Academician B. T. Likhachev proceeds from the logic of the integrity of the pedagogical process, as well as the logic of its organization when solving problems of moral education and self-education .
According to this basis, he distinguishes three groups of methods : methods of organization and self-organization of the educational team (collective perspective, collective game, competition, common requirements); methods of trusting interaction ( method of respect , pedagogical requirement, persuasion, discussion, conflict situations); methods of influence (clarification, stress relief, dream actualization, appeal to consciousness, feeling, will and action). V. G. Nechaeva distinguishes two groups of methods of moral education of preschool children : organization of practical experience of social behavior ( training method , demonstration of action, example of adults or other children , method of organizing activities); moral ideas in (conversations, reading works of art, viewing and discussing paintings and illustrations).
the method of persuasion , positive example, encouragement and punishment in both the first and second groups The classification proposed by V. I. Loginova is built on the same basis as that of V. G. Nechaeva - on activating the mechanism of moral education - but it is more complete. The author proposes to combine all methods into three groups .
Rules of moral behavior
Thus, for behavior to be moral, the general set of rules can be expressed as follows:
- Before you commit any action, think about what the consequences will be, how it will affect other people, and whether it will harm them. Think about your actions in advance.
- When interacting with another person, think not only about your own interests, but also about the interests of your friend, colleague, or fellow traveler. Someone always takes the first step and gives in first. A good example often resonates, and in its absence it will become clear who the business is being dealt with.
The golden rule of morality is: “act as you would like others to treat you.”
- Pay attention to the problems of others, sympathize with them in difficult times, especially lonely people and those who have no one to expect help from.
- Provide all possible assistance to those who need it. Even a little participation from other people can give strength to someone who finds themselves in a difficult situation.
- Try to act based on informed decisions, based not on someone else's interests. Look at things from an abstract (neutral) perspective, and also watch what other people are doing. For evil to triumph, the inaction of good people is sufficient.
- Be respectful of those who came before you and their deeds, if they were worthy. Try to follow them. Anyone who strives for a high standard may not win the Olympics, but will still be a participant.
The formation of a sense of responsibility should occur in early childhood. Immoral behavior is unacceptable to people. Conscience is a regulator of the behavior of many individuals. In human understanding, spirituality and morality should be present in every person. The basis of etiquette has criteria that define acceptable actions. Basic standards and patterns of moral behavior should be present in every person.
To learn about what morality is and its purpose, see the following video.
Content
The emergence and consolidation of moral norms can be traced back to prehistoric times. Its standards and samples originated in the distant past. Despite the fact that primitive man acted primarily from selfish motives, trying to find food, seize profitable territories, and survive in difficult natural conditions, even then the desire for social cooperation was obvious.
As a result, the emergence and approval of a humanistic behavior strategy developed as a result of active interpersonal cooperation with group members.
What is morality
Morality is an integral characteristic of the individual, which is the cognitive basis for the formation of a morally healthy personality: socially oriented, adequately assessing the situation, having an established set of values. In today's society, the definition of morality is in general use as a synonym for the concept of morality. The etymological features of this concept show its origin from the word “character” - character. The first semantic definition of the concept of morality was published in 1789 - “Dictionary of the Russian Academy”.
The concept of morality combines a certain set of personality qualities of the subject. Above all, it is honesty, kindness, compassion, decency, hard work, generosity, empathy, reliability. Analyzing morality as a personal property, it should be mentioned that everyone is able to bring their own qualities to this concept. For people with different types of professions, morality is formed by a different set of qualities. A soldier must be brave, a fair judge, an altruistic teacher. Based on the formed moral qualities, the directions of behavior of the subject in society are formed. The subjective attitude of the individual plays a significant role in assessing the situation from a moral perspective. Some people perceive civil marriage as absolutely natural; for others it is considered a sin. Based on religious studies, it should be recognized that the concept of morality has retained very little of its true meaning. Modern man's idea of morality is distorted and emasculated.
Morality is a purely individual quality, which allows a person to consciously control his own mental and emotional state, personifying a spiritually and socially formed personality. A moral person is able to determine the golden standard between the self-centered part of himself and sacrifice. Such a subject is capable of forming a socially oriented, value-determined civic consciousness and worldview.
A moral person, when choosing the direction of his actions, acts solely according to his conscience, relying on formed personal values and concepts. For some, the concept of morality is the equivalent of a “ticket to heaven” after death, but in life it is something that does not particularly affect the success of the subject and does not bring any benefit. For this type of people, moral behavior is a way to cleanse the soul of sins, as if covering up their own wrong actions. Man is an unimpeded being in his choice, he has his own course in life. At the same time, society has its own influence and is able to set its own ideals and values.
In fact, morality, as a property necessary for the subject, is extremely important for society. This is, as it were, a guarantee of the preservation of humanity as a species, otherwise, without norms and principles of moral behavior, humanity will eradicate itself. Arbitrariness and gradual degradation are the consequences of the disappearance of morality as a set of principles and values of society as such. The death of a certain nation or ethnic group is most likely if it is headed by an immoral government. Accordingly, the level of living comfort of people depends on developed morality. A protected and prosperous society is one in which values and moral principles are respected, respect and altruism come first.
So, morality is internalized principles and values, based on which a person directs his behavior and performs actions. Morality, being a form of social knowledge and attitudes, regulates human actions through principles and norms. These norms are directly based on the point of view of the impeccable, the categories of good, justice and evil. Based on humanistic values, morality allows the subject to be human.
Peculiarities
Of course, at the dawn of the emergence of motives that determine the behavior of an individual, there were still mundane life and material benefits. However, the community, and after it the morals, quickly progressed, pushing any of the participants to fully adapt to the team and build long-term humanistic relationships.
Moral standards of behavior are so firmly established in people’s minds that they are no longer a forced survival tactic, but generally accepted motives of human behavior, an emotional need. The norm becomes:
- moral and emotional sympathy for one's neighbor;
- compassion;
- willingness to always come to the aid of those in trouble.
A person who spiritually and physically supported the members of his community could himself count on the same attitude, thanks to which community ties were strengthened, and the group’s resistance to various negative influences increased.
conclusions
Each of us has our own, hierarchically structured system of values that connects the spiritual component of the individual with the spiritual culture of society. Value guidelines here act as the most important components of the personality structure; they are complex and multi-level integral formations.
The personality structure includes various levels of interaction between the individual and the social in a person, between his own future, present and past, as well as forms of consciousness and cognition by the individual of the surrounding world. Consequently, the basis of a person’s value guidelines is a certain value system, which consists, among other things, of moral values that were formed in the human consciousness in the process of the individual’s acquaintance with the world around him.
Who is a moral person?
What is moral behavior in a modern highly competitive society? There is hardly any need to consider this concept as a complete renunciation of oneself and one’s own interests. But we can say for sure that a highly moral person is definitely devoid of gross egoism, arrogance and greed. Such an individual seeks the benefit of others and thinks about the good for the whole society. By showing altruism, this person deprives manipulators of the opportunity to control themselves.
Good deeds and humane attitudes literally save lives. A passionate conscience and high ideals do not allow evil to extinguish the faith in the bright future of humanity, which is present in each of the people from birth.
Looking at a highly moral “good” person, many may think that this is some kind of gift from above. However, there are many examples where purposeful work on oneself, one’s worldview and mistakes led to outstanding results.
Conscience and morality need to be developed. Giving up base impulses and following high ideals invariably transforms a person.
Lecture 8. Moral formation of a professional’s personality
Type of lecture: problem lecture.
Lecture notes:
1. Moral education of the individual.
The formation of a morally perfect personality has been and remains one of the central directions in the education of citizens and workers of various professions. At the same time, there are professions in society for whose representatives moral education is of particular importance. Representatives of such professions also include law enforcement officers, for whom moral standards, moral beliefs and self-esteem are professionally significant. Moreover, with the humanization and democratization of society, the role of moral elements in the behavior and activities of these government employees is steadily increasing. Moral education of personnel is a necessary condition and means of forming and activating the moral factor in the activities of law enforcement agencies. Systematically, scientifically and universally implemented moral education not only shapes the moral character of employees, but also creates the necessary moral and psychological atmosphere that stimulates highly moral actions and regulates the behavior of personnel. All this, as well as a number of other reasons, determines special interest in issues of moral education, its content, organization, and features.
A. Essence, features and tasks of moral education.
Moral education has always been the object of close attention of outstanding thinkers of past centuries and modern times. I. Kant and J.-J. paid a lot of attention to the moral development of personality. Russo, L.N. Tolstoy and F.M. Dostoevsky, K.D. Ushinsky. The educational system of A.S. is based on Makarenko and V.A. Sukhomlinsky, in essence, lay precisely the moral development of man. These and many other thinkers, educators and public figures proceeded from the fact that the education of the individual occurs both as a purposeful process, and as its formation under the influence of objective conditions of life, and as self-education.
The social environment leaves a noticeable imprint on the entire system of education, on all its directions, but it plays a special role in moral education. This is due both to the peculiarities of morality itself and to the specifics of moral education. The uniqueness of the latter lies in the fact that it knows neither spatial nor temporal boundaries: it is carried out everywhere and constantly. In fact, there is no such situation when a person is not under the moral influence (favorable or unfavorable) of the environment, when he himself does not subject to a moral assessment everything that surrounds him. Underestimation of the influence of objective working and living conditions on the individual significantly affects the effectiveness of the moral influence of various subjects of education.
The specificity of moral education lies in the fact that it is carried out to a large extent, as if gradually, on its own, without edification, mentoring, moralizing, memorizing moral truths, while reading moral teachings not only does not contribute to moral development, but often causes a backlash from those being educated . The decisive role in the moral development of law enforcement officers is played by the personal example of authoritative people, the moral and psychological climate of the team, and the entire way of life. At the same time, moral coercion also occupies an important place in moral education, which manifests itself as moral condemnation of an employee by the team, commander, boss, or as self-coercion, self-condemnation.
The formation of a morally perfect personality is a continuous process of instilling in a person: a) ethical knowledge; b) moral beliefs; c) moral qualities and feelings; d) moral needs and habits, which can be considered as tasks of moral education.
The initial stage of moral education is the introduction of ethical knowledge into the consciousness of military personnel and employees. In the strict sense of the word, this operation refers to training, not education. However, as experience shows, in order for an employee to act highly morally, he must know what is moral and what is immoral, what is good and what is evil, what is honor and what is dishonor. It is no secret that sometimes a person commits immoral acts not out of malice, but out of ignorance, due to low morality and ethical culture.
Ethical knowledge is not only a condition and prerequisite for moral education, but also an important element of a person’s spiritual culture. Law enforcement officers must know how their actions (or inaction) affect others, foresee the moral consequences of their actions, remember the moral and psychological climate in the service team, in the city, town where they serve, be able to use the power of moral authority and moral suggestion influence colleagues and citizens. And this requires a good knowledge of ethical theory, having mastered which an employee acquires not only spiritual wealth, but also a faithful ally in fulfilling his official tasks.
An important task of moral education is the formation of strong moral convictions in each employee. Moral beliefs (along with political, legal, aesthetic, religious or atheistic) significantly influence all aspects of a person’s activity and behavior, since they represent those principles, norms, ideals, and categories of ethics rooted in his consciousness that he considers necessary to follow. Predetermining a person’s line of behavior, his specific actions, and moral beliefs, they act as motives, that is, they show in the name of what a person performs certain actions or shows inaction; what goals it pursues (moral or immoral, for personal benefit or for the benefit of the team, society, etc. Because of this, moral beliefs can be of both positive content (highly moral) and negative (without moral, immoral). There are moral ones the convictions of a worker, a patriot, a creator, a defender of the social order of law; but let us not forget that bigots, philistines, parasites, careerists, ordinary people, and criminals also have certain moral convictions, although incompatible with true morality, the moral values of a democratic society, the rule of law .
One of the reasons for the immoral and sometimes criminal actions of some citizens is precisely that the immoral acts of life of these people find justification in their perverted idea of \u200b\u200bmoral and immoral, about justice and injustice, about good and evil, about honor and dishonor, about modesty and rudeness. As practice shows, it is extremely difficult to destroy the moral (essentially immoral) convictions of these people, which create a certain moral comfort for them, where a moral person should be tormented by conscience.
A person with high moral convictions will never allow himself to show disrespect for people, arrogance, selfishness and money-grubbing, abuse of official position, or unworthy behavior in everyday life. If he is a leader, he will not allow himself to do what he considers inappropriate for his subordinates. Such an employee has one morality, common moral assessments of both his own behavior and those of others.
One of the main tasks of moral education is to instill in an employee moral qualities and feelings. The moral qualities of an employee, acting as a property of his character and revealing the most typical features of his behavior, are an important element of the moral value of the individual. Since the main content of moral qualities is the relationship between public and personal in the consciousness and behavior of people, they can be reduced into three large groups:
1. Qualities that characterize a person’s attitude to society, to a given social system as a whole (patriotism, devotion to the ideals of democracy, humanism, political vigilance, civil courage, a sense of being the master of one’s country, integrity, national pride, etc.).
2. Qualities that reflect a person’s attitude towards other people and towards himself (the latter qualities are sometimes classified as a special group). A.S. Makarenko said that our ideal cannot be a person who sticks out himself in the form of a pimple or tries to dissolve in roadside dust. A mature, highly moral person is a person who combines collectivism and personal dignity, modesty and demandingness, benevolence and justice, humanity and self-criticism, politeness and tact, sincerity, loyalty, generosity and a number of other traits.
3. Qualities associated with a person’s attitude towards property, work, and his profession. These include qualities such as hard work, thrift, a sense of professional pride, initiative, perseverance, diligence, discipline, dedication, work activity, the desire to improve professional knowledge, skills, craftsmanship, etc.
Moral qualities (like moral beliefs) can be either positive (virtues) or negative (in the latter case they are called immoral, or vices). Employees are especially indignant at such negative qualities as betrayal, cynicism, arrogance, hypocrisy, selfishness, envy, parasitism, money-grubbing, drunkenness, arrogance, arrogance and some others. A number of qualities, depending on the direction of a person’s activity and behavior, his motives, can be of both moral and immoral content. These include, in particular, ambition and vanity.
Moral qualities are of a universally significant nature. At the same time, certain types of activities and some professions place special demands on the moral character of the employee. These include professions of people ensuring law and order. For representatives of these professions, such moral qualities as political maturity, high personal responsibility, courage, selflessness, integrity and justice, unselfishness, vigilance, humane attitude towards people, and a number of others are of paramount importance.
The formation of the necessary moral qualities in employees is inseparable from the cultivation of moral feelings in them. The emotional sphere of people’s lives, their moods, motives and motivations, moral feelings express a person’s stable attitude towards various social phenomena, other people, work, and himself. Moral feelings have a noticeable influence on the overall development of each individual. “To develop real character,” wrote A.S. Makarenko means to cultivate human feeling. I am sure that if we do not educate human feelings as needed, then it means that we will not educate anything.”
The formation of moral feelings, which covers virtually the entire life of a person, is closely related to the cultivation of moral habits. Essentially, this is the final stage of moral education, its result, manifested in stable norms of human behavior in the service, in public life and everyday life, since only that which has become part of culture, everyday life, and habits can be considered fixed.
Habits simplify and facilitate the process of a person’s activity and behavior, optimize his communication with other people, standardize relationships between people in typical situations, and allow one to predict the course of a person’s actions in a given situation. According to A.S. Makarenko, we call moral not those actions and deeds when a person sat down and thought about how to behave in a given situation, but those when he cannot act otherwise, contrary to his usual norms of behavior. It is impossible, for example, to consider the behavior of an employee in the true sense of the word moral if, before saluting, he thinks whether the senior will respond to his greeting or not, makes a remark if he does not salute or passes by, knows him by sight or No. In the same way, it is impossible to recognize the moral action of an employee who, before giving up his seat to a woman on a transport, begins to analyze how old she is, whether her burden is heavy, how tired she is, whether she sees him sitting, whether there are any empty seats. This should be done automatically, “out of habit.”
B. System of moral education of personnel.
The complexity and significance of moral education determine the variety of forms, means, methods, directions of its implementation, the unity of objective and subjective factors influencing the individual, moral criteria, which together form a system of this type of education.
According to the German philosopher, teacher and psychologist I.F. Herbart (1776-1841), moral education without moral education is a means without an end. Moral education without moral enlightenment is a goal without a means.
For ethical knowledge to become the personal convictions of an employee, it is necessary for him to understand its scientific validity, practical expediency, social significance, and objective necessity. This goal is served by extensive explanatory work, the personal conviction of those who bring ethical knowledge to the personnel, a set of arguments, and examples from everyday practice. Great harm to the formation of moral convictions among employees and soldiers is caused by discrepancies between word and deed, when a leader or teacher says one thing and does another, calls for something that he himself does not comply with or violates, prohibits certain actions, deeds in relation to others. allows concessions and connivance towards others. One of the basic principles of moral education: the educator (boss, commander, mentor) should not allow himself to do what he considers inappropriate for those being educated.
The team and its leader cannot help but notice when an employee sacrifices the personal in the interests of the public, and ignore actions of the opposite content. This practice contributes not only to the moral education of employees, but also to team unity and the successful solution of official tasks.
Some of the antipodes of morality also occur among individual law enforcement officers. Inherently immoral official misconduct and, even more so, malfeasance, among which we should first of all point out illegal detentions and arrests, bribery, assault and forgery, fraud, hazing, unjustified use of special equipment and abuse of official position. The nature of these and other offenses and crimes is different, but they are always predetermined by the low moral culture of employees.
Educational work to prevent or localize moral deformation involves: firstly, taking into account the moral, psychological, political and business qualities of the employee, the degree of his subjective predisposition to deformation; secondly, an analysis of the main factors causing “professional” deformation in certain categories of employees or military personnel; thirdly, taking into account the state of the service team (gender and age composition, stability, performance indicators, moral and psychological atmosphere, etc.); fourthly, carrying out a set of educational measures that create a barrier on the path to moral deformation.
Among these measures, an important place is occupied by the targeted and constant moral education of employees, instilling in them a love for their profession and a sense of high personal responsibility for the assigned area of work, respect for man and the law, intransigence towards any manifestations of lawlessness and immorality, the desire to honestly and completely fulfill official duties. duty, not to tarnish the honor of the uniform.
Young employees deserve special attention. Experiencing great difficulties of a moral and psychological nature, young people often inadequately perceive certain actions of their senior comrades, means and methods of official activity, acutely experience mistakes and failures caused by a lack of experience, sometimes react painfully to comments from their superiors, and show doubts about the correctness of their professional choice . In these conditions, much depends on the leader, mentor, educator. The task is to create favorable conditions for quick and high-quality adaptation of a newcomer, so that his authorities are worthy employees.
An important condition for the rapid adaptation of young employees and the prevention of “professional” deformation is their involvement in active social work. Staff departments and public organizations, after identifying the inclinations and interests of newcomers, offer them participation in amateur performances and other types of amateur creativity, organize and control their leisure time, take care of their professional and moral development, and living conditions. Great assistance in the moral development of young employees can be provided by special leaflets and instructions developed locally, which outline issues of professional ethics, moral requirements for employees, rules of behavior in the service and at home, and provide recommendations for self-education.
A morally perfect personality is a product of the influence of interrelated factors on it: the social environment, moral education and self-education, which can be considered as relatively independent ways of forming a person. Moral education will be ineffective, leave no trace, or even have negative consequences, if you do not take into account the conditions in which the employee lives and works.
The social environment is a constantly operating and objective factor that cannot be quickly changed and affects the employee with both its positive and negative aspects. Hence, in educational work it is necessary to rely on its positive aspects, neutralizing, as far as possible, the negative influence of unfavorable conditions. Among the unfavorable conditions that influence the quality of moral education of personnel, there may be, for example, low performance indicators, difficulties in promotion, troubles of a domestic nature, an unhealthy moral climate in the team, biased public opinion about the activities of a given body, department and a number of others. Underestimating these conditions when organizing the moral education of employees is unacceptable.
Moral education is a scientifically controlled process. Its effectiveness largely depends on who carries out the education and who leads it. The subjects of moral education of employees are managers, personnel departments, public formations (councils of mentors, veterans, etc.). Family, cultural and educational institutions and educational institutions, and work teams have a significant moral influence on workers.
Usually a person is under the influence of several subjects and educational institutions at the same time. However, the mechanism and effectiveness of their influence on the student are different: for some, the family plays a decisive role in moral development, for others - cultural and educational institutions, for others - educational institutions. At the same time, all employees are under the constant influence of the service team. The educational role of the service team is determined by a number of factors: cohesion, organization, and discipline of the team; the personality of its leader; activities of public organizations; the way of life of the team, its traditions, customs; the nature and content of the tasks being solved; moral and psychological climate in the team; performance indicators.
The moral impact of the service team is due to the fact that the employee perceives its requirements as the requirements of his society. Through an assessment of the team, he gets to know himself as a person, as an employee. Under the influence of the team, the employee compares his actions with those norms that are approved or condemned by the opinion of the team. As a social being, man constantly feels the need to have his behavior and activities assessed by the collective. Therefore, it is important that the assessment of the team, firstly, be objective, adequate to the servants or misconduct of the employee; secondly, it was timely; thirdly, she did not disagree with the manager’s opinion; fourthly, it was officially communicated to the employee. This assessment should be both strict and benevolent.
Nothing harms the cause of moral education more than a difference of opinion about a particular employee of the team and his official leader, an ambiguous (even more so opposite) assessment of the same actions (misdeeds) of different employees, bias, partiality, injustice. Highly appreciating the power of collective opinion, experienced leaders then make full use of disciplinary power when its use (whether reward or punishment) is justified in the eyes of the entire team. This ensures a great educational effect and the moral authority of the leader himself, the educator, and the authority of his administrative measures.
Leaders, superiors, and commanders play a special role in the moral development of individuals. The uniqueness of moral education lies in the fact that the leader morally influences his subordinates essentially constantly, even when he is not in the service. Employees and soldiers, as a rule, perform actions taking into account their assessment by their superior, commander, trying not to let down an authoritative leader and earn his approval.
The system of moral education involves the widespread use of various means of spiritual and moral influence on employees and military personnel.
A prominent place in the system of means of moral education of personnel is occupied by: professional activities, fiction and art, the media, oral and visual propaganda, the already mentioned evenings, reading conferences, rituals, honoring worthy employees. Employees must see and know that honest, conscientious work brings positive results and does not go unnoticed, just as the “work” of quitters, incompetents, irresponsible employees and careerists, fraudsters, violators of official discipline and the rule of law does not remain out of sight of the team and his leader.
2. Moral self-education of employees.
A. Moral self-education as a factor in the development of the personality of a law enforcement officer.
Moral self-education is an active, conscious, purposeful process of formation and development by an employee of positive qualities and the eradication of negative qualities in accordance with social needs, personal moral ideals and the nature of the activity; This is constant, systematic work to develop knowledge, skills, abilities and habits that meet the moral requirements for a modern person and specialist. Moral self-education presupposes the intellectual, emotional and volitional development of the individual, self-control skills, managing one’s own thoughts, feelings, actions, and the ability to foresee the immediate and long-term results of one’s activities.
In the process of self-education, an employee learns the basic principles and principles of universal morality and their manifestation in the field of their chosen profession; transforms this knowledge into socially significant needs, gives them personal meaning, gains confidence in their truth and vital necessity; implements moral knowledge and beliefs in service (study), public life and everyday life.
There is a deep dialectical relationship and interdependence between the processes of moral self-education and moral education. They relate to each other as external and internal. Education is one of the most important conditions in which the process of forming the personality of a specialist occurs. Conditions, as we know, play a big role in any process, but the source of development is still internal contradictions. External (education) is organically involved in the formation of a new quality (person), but only through internal (self-education). A person is an object-subject, and this must be taken into account in the process of forming the personality of a law enforcement specialist. Real education can never be separated from self-education, and education from self-education. Based on this, it is necessary, in particular, to determine the tasks of education in law enforcement educational institutions: they should give future specialists the ability to develop moral principles themselves, encourage and develop in them the desire to improve. Real human education should be considered primarily as the management of self-education. This is one of the most important principles in shaping the personality of a law enforcement specialist.
B. Methods of self-knowledge and moral self-education.
In the process of self-knowledge and moral self-education, numerous methods and techniques are used. It is impossible to limit them to any rigid boundaries. The fact is that a theoretically coherent system of such methods and techniques has not been created, and the practice of self-knowledge and self-education is so individual that one can say: how many people, so many systems; everyone realizes and educates themselves in their own way. Taking this into account and without pretending to be an exhaustive review, we will consider the essence, cognitive and educational advantages of some of the most important methods and techniques of self-knowledge and moral self-education of employees.
These methods include, first of all, self-observation. Self-observation is deliberate, purposeful in nature, includes a certain plan and a system of techniques, but still it is only a person’s perception of himself, only a sensory support for abstract-logical thinking about himself. Self-observation data is only empirical material, one of the initial moments of self-knowledge, a form of manifestation of essence. The results of self-observation are necessary for practical actions on self-education, and are not an end in themselves. Turning introspection into an end in itself results in fruitless and harmful “self-examination.”
Self-observation as a dynamic process takes the form of self-control. Self-control presupposes the presence of an attitude and a critical attitude towards deviations from it. This is one of the most important functions of self-knowledge of law enforcement personnel and at the same time a method of their self-education. It should be noted that self-control must be extended to all spiritual and practical activities of personnel in the service and in everyday life. At the same time, the effectiveness of self-control increases along with the increase in the reliability of self-observation.
In its development, self-observation reaches the stage of understanding the results, and then it develops into the second - logical stage of self-knowledge. Further deepening of an employee’s knowledge about himself and his penetration into his own spiritual essence are associated with the use of the entire arsenal of cognitive methods.
The result of using self-analysis and other methods of self-knowledge (synthesis, analogy, comparison) of an employee is his self-esteem, which is one of the main functions of self-knowledge and the prerequisites for moral self-education. The adequacy of self-esteem depends on the degree of maturity of the specialist and develops along with his development. The criteria for a person’s assessment of himself are the demands that he places on others. The basis of self-esteem is not pure speculative reflection, but primarily an analysis of activities (study, service).
In the process of moral self-education, the method of self-coercion is used - a special function of the will aimed at forcing oneself to perform certain actions. At the same time, it is very important to take into account that the value and effectiveness of self-coercion increases when it is caused by internal motivations and is prepared in advance. The greatest effort of will is required in a situation when a person encourages himself to take an action that he “doesn’t like.” One of the forms of self-coercion is the conscious subordination of oneself to another person (commander, comrade) or to the circumstances of service. Fulfillment of statutory provisions, service manuals, compliance with all requirements of military discipline is also moral self-education, which sometimes occurs with difficulty and is contradictory.
The means to combat bad habits and unhealthy moods is self-control. Self-control is the ability to “not lose” oneself in moments of danger, to suppress fear and other strong negative feelings, to maintain clarity of mind and willpower. Self-control is characterized by: the presence of moral feelings of a higher order (love of the Motherland, unshakable optimism, faith in the rightness of one’s cause, etc.); ability to navigate in complex environments; having a strong will. The experience of law enforcement shows that manifestations of heroism and self-sacrifice are associated precisely with self-control. Self-control usually manifests itself in inner peace. This calmness and composure is more easily achieved by a reasonable person, accustomed to weighing and thinking, than by an impulsive person, in whom the impulse to action directly turns into execution. From law enforcement officers, the operational environment often requires no less self-control than in war, and it should be developed from a young age.
Conditions of service and life circumstances require such methods of self-education as self-restraint and self-denial, self-obligation, etc. Self-obligation, in particular, is widely used in the learning process, in preparation for exams, etc. The highest degree of commitment and self-commitment is taking the Oath. By pronouncing a solemn oath, the conscript assumes the high responsibilities of a defender of the interests of the Motherland and declares his personal responsibility for the sacred cause. This solemn act leaves a deep imprint on a person’s consciousness and is forever remembered as one of the most significant events in his life. The requirements of the Oath must be used as an incentive for self-education not only of young, but also of experienced law enforcement personnel.
When performing complex tasks that require great volitional efforts, self-order can be used. Self-order is given in internal or external speech form. The impact of self-command is based on the strength of the verbal stimulus. The use of this method requires thorough volitional training and self-education practice.
Before forcing oneself to perform certain actions, a person may have doubts about their appropriateness. This is where the need for self-conviction arises. In the process of self-persuasion, various arguments are given to support the expediency of the preliminary decision, and only after that its implementation begins. As a result of self-conviction, a decision may appear to give up bad habits and actions.
Correctly delivered self-hypnosis is called upon to play a major role in the process of moral self-education. Self-hypnosis is a normal property of the human psyche. Its basis is the neutralization of inhibitory mechanisms and the critical ability of the individual. Such neutralization is achieved due to the commanding role of the second signaling system relative to the first.
The power of suggestion and self-hypnosis can be extremely great. Combat regulations and manuals not only adopt this force, but also elevate its use to the rank of duties of commanders and superiors: the commander is obliged to instill in all subordinates unshakable confidence in success. And in everyday service, the boss inspires his subordinate personnel and himself that there are and cannot be trifles in discipline, organization and order. At the same time, it is very important to select suggested ideas, beware of negative self-suggestion: “I can’t”, “impossible”, etc. To consider oneself incapable is to begin to be so. And, conversely, confidence in success is already the beginning of success.
The concept of morality from an objective point of view
What is the objective concept of morality? As mentioned above, the concept of good and evil in the modern world is distorted almost beyond recognition, and a person can do evil, being in the complete illusion that he is a highly moral person and is doing the right thing. Moreover, sometimes people harm those closest to them and are in the illusion that they are doing good. This is what the quote says: “The road to hell is paved with good intentions.” Sometimes people who want to do good cause more evil than all the evildoers in the world combined. Let’s not go into details; it’s better to consider how to act so that good is objective and not subjective. The entire Universe, all living beings, one way or another strive for evolution - consciously or unconsciously. Therefore, good from an objective point of view is that which leads to evolution. And if a child needs to be punished and taught a lesson, or even slapped on the head, so to speak, to stimulate the Sahasrara chakra for “micro-enlightenment,” then this needs to be done. It is important to act not out of anger, but out of compassion, with the full understanding that your action will lead to evolution and to the fact that the child will learn a useful lesson for the rest of his life. And this will be a blessing. And what leads to degradation is evil, even if it looks beautiful and noble. When parents generously give a child useless gifts, pamper him and feed him sweets - all this, of course, looks very touching, but what result will this lead the child to? The question is rhetorical.
Thus, the golden rule of morality “Do to others what you would like to receive yourself” works only if a person has a more or less adequate understanding of good and evil, as well as adequate motivations and aspirations in life. And if a person strives for self-improvement, then it is obvious that he does not strive for entertainment and pleasure, which means he will not show this to others, so as not to receive the same for himself. Therefore, before applying the golden rule of morality in life, one should think thoroughly about the concept of good and evil and what is useful and what is harmful. You should think about it.
Fundamentals of Morality
What are the foundations of objective morality? One of the most moral paradigms is set out by the sage Patanjali in the Yoga Sutras. Yoga practitioners are instructed to establish themselves in moral discipline before undertaking the practice. What does the sage Patanjali offer us? There are only five basic instructions for a harmonious life. But performing at least one of them perfectly is not an easy task. The five precepts of morality are set out in the first stage of Patanjali's eightfold system, the so-called Yama:
- Ahimsa - non-violence. Non-violence is prescribed at three levels: body, speech and mind. And if at the level of the body it is more or less easy to observe ahimsa, then at the level of speech, and even more so at the level of the mind, the task is very difficult. But it is at the level of the mind that the evil that we broadcast into the world arises.
- Satya - benevolent truthfulness. A person who tells a lie primarily harms himself. Because a lie creates a certain veil of illusion around the one who utters this lie. And the person begins to live inadequately.
- Asteya - non-appropriation of someone else's. According to the law of conservation of energy, we will still lose everything that we have unfairly appropriated to ourselves. So is there any point in taking someone else’s property, causing the person suffering, if we lose it anyway?
- Brahmacharya is abstinence from sensual pleasures. Any sensual pleasure is a loss of energy. And the lower and rougher the pleasure, the more energy we lose. And if a person has some kind of goal or purpose in life that he is called to fulfill (and everyone has one), then it is unacceptable to waste his energy on passions and pleasures, since the amount of energy each person has is limited.
- Aparigraha - non-covetousness. In addition to pleasures and entertainment, material goods also waste our energy. Therefore, the accumulation of material wealth for the sake of accumulation itself is simply stupidity, which will waste our energy. Shantideva said well in his brilliant work “Bodhicharya Avatara”: “As if robbed, I will leave this world.” This is true. We will leave everything material that we accumulate here. And even our own body does not belong to us, let alone material accumulations. Therefore, it is unwise to waste energy on their accumulation. It is much wiser to spend it on doing good deeds and changing the world around for the better. Since we will be able to take experience in practice, gratitude and good karma into our future life. Therefore, only this should be accumulated.
These are Patanjdali's five basic precepts for yoga practitioners. There are also five additional ones. Unlike the first five, which prescribe to abstain from immoral acts, the second five prescribe what should be cultivated in oneself. However, one who can master at least five basic moral precepts will already be a worthy and noble person, and he will not be in danger of accumulating negative karma. But to do this, you need to master these principles perfectly. In modern society this is far from easy to do, but the one who walks can master the road.
Sources used:
- https://vplate.ru/etiket/nravstvennoe-povedenie/
- https://wlooks.ru/etiket/nravstvennoe-povedenie/
- https://ethicscenter.ru/nravstvennoe-povedenie.html
- https://sociologicheskaya.academic.ru/875/moral behavior
- https://www.oum.ru/yoga/samorazvitie-i-samosovershenstvovanie/nravstvennost-osnova-garmonichnoy-zhizni/
Contents and methods of moral education of children of early preschool age
Success in raising a free personality , and this is exactly the kind of personality we want to get, depends on the initial methodological position from which we look at the child. If you ask any person (be it a mother, father, teacher, etc. , whether he wants us to raise a happy child , he will probably be surprised at first, and then answer in the affirmative. Never in our domestic preschool of raising a happy child been set . Or maybe a young teacher should think about this? Think about how to change the view of the child and his role in his development. In American pedagogy there is such a principle - “ raise a happy personality ." A person should be because he was born, because he lives .Domestic concept: when raising a child , we seem to build a perspective for him: if you obey your elders, if you study well, etc., you will become a happy person. But the Americans “turned everything upside down”: you were born a happy person and therefore can study well, It's fun to live, you'll succeed, you can handle everything. What moral qualities should a child have in order to feel happy? And is it really possible to contribute to the formation of a happy personality through pedagogical influences? There are many qualities that can be identified that make up the image of a happy child. A happy child is confident in himself, he communicates easily and with pleasure, openly and trustingly with people - adults and children. He is optimistic and takes everything with joy . He is inquisitive, etc. But to raise such a child if both parents and educators are imbued with deep respect for the child’s personality and teach him something very important: self-esteem and the ability to live among people.
The content of moral education of preschoolers includes the following semantic blocks:
— education of humanity as a personality quality;
— education of collectivism;
— formation of the principles of citizenship and patriotism;
- formation of an attitude towards work and diligence.
Education of humanity is the formation of such a moral quality , which implies sympathy, empathy, responsiveness, empathy.
The core and indicator moral education is the nature of his attitude towards people, nature, and himself. Research shows that such attitudes can develop in children as early as preschool age . The basis of this process is the ability to understand another, to transfer the experiences of another to oneself.
The formation of a humane attitude towards people and nature begins in early childhood. With systematic work aimed at nurturing a humane attitude of preschoolers towards the people around them and nature, children develop humanism as a moral quality . In other words, humanism is included in the structure of personality as its qualitative characteristic.
It should be emphasized that the education of humane feelings and attitudes is a complex and contradictory process. The skills to sympathize, empathize, rejoice, not envy, and do good sincerely and willingly are only developed in preschool age .
The education of collectivism as a moral quality of a preschooler is based on the formation of positive, friendly, collective relationships.
The main and only function of the children's team is educational : children are included in activities that, in terms of their goals, content and forms of organization, are aimed at shaping the personality of each of them.
For the education of collective relationships, the emergence of such a phenomenon as friendship has a meaning-forming significance. Friendship, as the closest connection between children, accelerates the process of effective awareness of social relationships. Mutual assistance and responsiveness are significant characteristics of collective relationships.
