Any patriotism implies material wealth. Patriotism: Essence, Structure, Functioning (Socio-Philosophical Analysis)

Plan your text. To do this, highlight the main semantic fragments of the text and title each of them.

"Patriotism" is a broad concept. It all depends on what specific content is embedded in this word. Enlightened patriotism is a feeling that can and should be proud of. It implies an active love for the motherland, manifested in concrete deeds that benefit people.

A patriot can be a simple person who unselfishly did good near and far. A patriot is a creative figure who has glorified his country and, thereby, all of humanity with his work. Unconditional patriots - defenders of the Motherland from foreign invaders, especially those who gave their lives for it.

In other words, a patriot is not one who constantly reminds of his patriotism, but one who works fruitfully for the good of society, helps the disadvantaged, heals the sick and raises children, creates new knowledge and skills, fights violence, opposes exploitation and slavery. contributes to the progress of society. And, on the contrary, one who suppresses citizens and complicates their existence, lives not for people, but at their expense, humiliates foreigners and those whom he considers “foreigners”, conserves obsolete orders, imposes false ideas and goals on society cannot be considered a patriot. .

A true patriot has the right not only to be proud of his country, but also to feel shame for it when wrongful acts are committed. Often such shame and such pain give rise to deeply moral deeds, asceticism of people.

(adapted from art. V. B. Slavin)

Explanation.

The correct answer should include the following types of people:

3) defenders of the Fatherland.

Types of people can be named in other formulations that are close in meaning.

Explanation.

Examples can be given in the correct answer:

1) a commercial bank is engaged in charity and helps disabled children;

2) after the fires in the summer of 2010, an initiative group of citizens organized a collection of essential items for people affected by the disaster;

3) the family took on the upbringing of an orphan child.

Other relevant examples may be given.

Explanation.

The following explanations can be given:

1) patriotism involves worrying about the fate of one's country, including when illegal actions are committed that can harm it in the future;

2) the experience of imperfections in the life of their country encourages true patriots to make ever greater efforts to improve the situation.

Other explanations may be given.

What kind of people, according to the author, can be considered true patriots? Name three types of such people. The text lists behavioral traits that a patriot should not and cannot have. Name any three traits. Explain the anti-patriotic essence of any one of them.

Explanation.

1. Types of people:

1) simple people who do good;

2) creative people who glorify the country with their work;

3) defenders of the Fatherland.

1) the suppression of citizens and the complication of their existence (this interferes with the normal interaction of citizens, the development of the country);

2) life is not for people, but at their expense;

3) humiliation of foreigners and "foreigners";

4) conservation of obsolete orders;

5) imposing false ideas and goals on society.

3. Suppression of citizens and the complication of their existence (this interferes with the normal interaction of citizens, the development of the country).

Explanation.

In the correct answer, the points of the plan should correspond to the main semantic fragments of the text and reflect the main idea of ​​each of them.

The following semantic fragments can be distinguished:

1) enlightened patriotism and its essence;

2) who can and who cannot be called a patriot;

3) the attitude of a patriot to the history of his country.

Other formulations of the points of the plan are possible that do not distort the essence of the main idea of ​​the fragment, and the allocation of additional semantic blocks.

Patriotism (from Greek patriotes - compatriot, from patris - motherland, fatherland), love for the motherland, one's people, the desire to serve their interests by one's actions, to protect them from enemies. Patriotism is a complex and multifaceted phenomenon. In the Explanatory Dictionary of V.I. Dahl patriotism is interpreted as "love for the motherland." According to him, a patriot is "a lover of the fatherland, a zealot for its good, a one-man". Patriot in Greek "patriots" means "countryman, compatriot", from the French "patriote" - "son of the fatherland". The very concepts of "homeland" and "fatherland" were borrowed from the Latin language and entered the French vocabulary in the 16th century. The concept of "Fatherland" in V.I. Dahl “native land where a person grew up; root, the land of peoples, to which a person belongs by birth, language and faith. At S.I. Ozhegov "Fatherland - the country where he was born this person and to whose citizens he belongs.

In the most general form, the essence of patriotism can be expressed in the following key capacious, simple and interrelated formulations. Patriotism is love, sublime and devoted to one's Fatherland. Patriotism is the inalienability of one's Fatherland, the inseparability, first of all, of a spiritual connection with it. Patriotism is an active, up to self-sacrifice, service to the Fatherland, the highest manifestation of which is its defense against enemies with weapons in hand.

Being one of the most significant values ​​of society, patriotism integrates social, political, spiritual, moral, cultural, historical and other components in its content. Manifested primarily as an emotionally exalted attitude towards the Fatherland, as one of the highest feelings of a person, patriotism acts as an important component of the spiritual wealth of the individual, characterizes the high level of its socialization.

True patriotism is always the unity of spirituality, citizenship and social activity of a person, is an effective motivating force and is realized in the activities of the individual for the benefit of the Fatherland.

The historical ground for the formation and development of patriotism is the existence of separate fatherlands, within which relatively closed territorial communities of people with a peculiar system of values, a certain way of life, and special interests are formed. The first elements of patriotism arose in ancient times in the form of a person's attachment to his natural environment. A surviving echo of this is the emotionally exalted attitude, characteristic of most people, towards the so-called fatherland, the small homeland - the place where the formation of a person as a person took place. At the same time, a commitment to the conditions and characteristics of life that determines the sociocultural environment of the Fatherland is being formed. As a rule, the formation of patriotic consciousness and feelings is greatly influenced by ethnic (tribal, later national) community and religious denomination. Their historical experience and traditions, as well as the nature and state of interethnic and interfaith relations, influence the content and forms of manifestation of patriotism. With the formation of the state, patriotism is inextricably linked with it. Responsible attitude to the state and state power, in general to the political environment becomes an integral and important part of patriotism, which thereby acquires the character of a political frame of mind. Depending on the specific historical situation in society, patriotism can have a different focus - from unconditional support for the existing political regime to absolute rejection of it. Modern definition patriotism is based on its general interpretation in the Concept of Patriotic Education of Citizens Russian Federation and contains interpretation at the personal and macro level (level public consciousness).

On personal level patriotism acts as the most important, stable, integrative characteristic of a person, in which three features should be singled out in an accentuated form.

Firstly, according to its main essential manifestation, patriotism is love for the Motherland, loyalty to one's Fatherland. This is originally a social feeling - a sense of community, unity, solidarity with relatives and friends, a sense of belonging to their fate. As a primary holistic emotion, love for the motherland is the source and underlies the complex of experiences, views and ideas.

Patriotism as a social feeling has an individual-personal, deeply intimate character. As a significant, dear and sacred feeling, patriotism is filled with subjective meanings at the level of the unconscious and conscious and occupies a leading place in the human value hierarchy.

Patriotism is deeply rooted in human freedom. Love for the motherland is always a matter of free self-determination of the individual human personality. You either have it or you don't: you can't force someone or something. Love arises and develops, appears or disappears spontaneously, not under duress and not intentionally.

In normal life and historical situations, patriotism is a single emotional-volitional complex.

It is love for the motherland that awakens the will to rally, unite all who love the motherland, for the sake of active, active, and in certain situations, sacrificial service.

Secondly, patriotism, in addition to its social and sensory manifestation, finds expression in other personal characteristics that reflect the patriotic (patriotic-ideological) orientation (that is, dependence on the interests of the Motherland) of the worldview, attitudes, behavior and activities of a person: respect for the past of one's Motherland, for traditions and the customs of their people, knowledge of the history of the Motherland; (respect for other peoples, their customs and culture, intolerance to racial and national hostility); striving to strengthen the power of the Motherland, readiness to defend the Motherland, promoting the progressive development of the Fatherland with a combination of personal and public interests.

Third, patriotism at the personal level indirectly, through integrative connections with other qualities formed by other (except patriotic) types of education, characterizes the general upbringing of a person, expressed in a holistic worldview, spirituality, moral ideals, norms of behavior of the individual. It acts as a socio-moral imperative that characterizes the value attitude of a person to the Motherland and Fatherland and encourages him to patriotically directed activity.

On macro level patriotism is a significant part of public consciousness, manifested in collective moods, feelings, assessments in relation to their people, their way of life, history, culture, state, system of fundamental values. As an element of public consciousness, patriotism characterizes not only the most important facet of the life of society, but also a prerequisite for its sustainable development. Patriotism acts as an important internal mobilizing resource for the development of society.

Underestimation of patriotism as the most important component of public consciousness leads to a weakening of the socio-economic, spiritual and cultural foundations for the development of society and the state.

Including the totality of patriotic feelings, ideas, beliefs, traditions and customs, patriotism is one of the most significant, enduring values ​​of society that affects all spheres of its life. As the most important spiritual asset of the individual, it characterizes her civic maturity and manifests itself in her active activity self-realization for the benefit of the Fatherland. Patriotism personifies love for one's Fatherland, inseparability from its history, culture, achievements, problems, attractive to a person due to his involvement in them.

Patriotism acts as one of the factors in the development of society, the attributes of its viability. As a rule, it serves to unite various social, national, religious and other groups of compatriots, which is especially clearly manifested when external challenges or threats arise. At the same time, if there are deep contradictions in society, a different understanding of patriotism, a different attitude to the existing social or political environment can split society when its individual parts, pursuing their own interests, come into conflict with each other. At the same time, they can be guided by both socially significant (strengthening the sovereignty and territorial integrity of the country, its democratic reorganization) and negative (separatist desire to separate from their state, etc.) motives.

The main structural components of patriotism as a phenomenon public life are: patriotic consciousness, patriotic attitude and patriotic activity.

Patriotic consciousness- this is a reflection by the subject of the significance of his Fatherland and readiness to take the necessary actions to protect his national interests. It is a determinant of patriotic behavior, as well as a moral regulator of the interaction of the subject with the object of his patriotic activity.

Patriotic relations arise in the process of social practice as a real connection between the subject and the object of their actions, as a kind of "channel" for the transformation of all types of influence on the object of patriotism. Patriotic relations are a prerequisite for the materialization of patriotic consciousness and the implementation of patriotic activities.

Patriotic activity- this is a way of embodying patriotic consciousness and realizing all types of influences of the subject on the object of patriotism, a set of actions aimed at realizing patriotic goals. This activity is the material basis of patriotism, its real felt and visible side. It is based on the unity of the rational, emotional and volitional components of patriotic actions. These actions can be considered patriotic if they are aimed at serving the Fatherland, if they express the social and moral responsibility of the individual for the fate of his country.

Patriotism acts in the unity of spirituality, citizenship and social activity of the individual, any other subject of the state, who is aware of his close connection with the Fatherland. The social role and significance of these subjects are manifested in activities that correspond to the interests of the Fatherland. Further development of this activity is carried out through the interested participation of the individual in the processes taking place in society in the interests of the revival of Russia, providing its citizens with the necessary socio-economic, legal, cultural and political conditions for their full self-realization.

fatherland, fatherland, motherland - native country for a person, social or national community of people, belonging to which they perceive as necessary condition your well-being; the territory historically belonging to the given people.

Representing the natural, social, political and cultural environment of people, the Fatherland unites them into a single community, at the same time separating them from other fatherlands. Such a community is characterized by a number of features that have persisted over a long period of historical development: the territory belonging to it, the ethnic composition, language and national characteristics of culture, etc. The statehood of their Fatherland is important for each of these communities, which is realized in various ways: the peoples of the former colonial countries claimed the right to the sovereignty of their Fatherlands in a long national liberation struggle; some peoples (for example, the Kurds in Western Asia) are fighting for the formation of their own Fatherland in the historical territory of their residence, which is part of several countries; many peoples are united in historically established or voluntarily created common state-sovereign homelands within the framework of a unitary state, federation or on the basis of national-cultural autonomy, etc. the interests of their peoples, advocating the destruction of the common Fatherland, providing these peoples with favorable conditions for economic and social development.

Fatherland is a historical phenomenon. It replaces the idea of ​​a tribe and is formed by the efforts of many generations in most cases of various ethnic groups that closely interact with each other. The nature and socio-cultural characteristics of the Fatherland, reflecting the level community development people (political regime, economic relations, social structure, spiritual values, lifestyle, morality, features of life, etc.) change over time. The process of globalization of economic and social life has a contradictory effect on the Fatherland. On the one hand, under its influence, the role of the Fatherland in distinguishing and separating peoples is weakening, on the other hand, this intensifies their efforts aimed at preserving and strengthening their own identity.

Consciousness and a sense of homeland are not inherited genetically. They are formed by the whole way of human life. Originating from attachment to native places and people, the feeling of love for the motherland grows to an understanding of one's connection with the country, to a conscious struggle against the oppressors and enslavers of the Fatherland. An emotionally exalted attitude towards the Fatherland, the perception of it as one of the highest socially significant values ​​of public and individual consciousness is reflected and consolidated in patriotism. It binds compatriots, people of different social status and different nationalities with bonds of common solidarity, common readiness to serve the interests of the Fatherland, a moral duty and the duty to defend the Fatherland. The real manifestation of patriotism acts as the realization of one of its highest values, which is the Fatherland.

The true value of the Fatherland is especially fully manifested in the most difficult and difficult periods in the life of society, when there are real threats to its existence. Appeal to patriotism as the highest value, which does not lose its significance under the most unfavorable changes, is able to mobilize society to overcome trials and difficulties. In the political practice of many prominent statesmen of all times and peoples, there are many characteristic examples of turning to the Fatherland in order to achieve the most complex goals, tasks, the solution of which assumed the rallying and unification of the nation as the most important condition. The threat of foreign enslavement, the death of people and the destruction of material and cultural values ​​created in the process of many years of hard work, the appeal to sacred feelings for every person have repeatedly been a means of mobilizing the most diverse sections of Russian society throughout its centuries-old heroic and long-suffering history. In critical epochs, when there is a reassessment of values, the social position and guidelines, the interests of all strata and groups change, the Fatherland becomes the pivot around which the best sections of society unite. It is he who fills the life and activities of people with meaning, helps them unite in the name of serving society and the state.

πατριώτης -compatriot) - there is love and / or commitment to any country. The word comes from the Greek πατρίς, which means Motherland. Patriotism is a special emotional experience of one's belonging to a country and one's citizenship, language, and traditions. However, patriotism at different times had different meaning, which was very dependent on the context, geographical, and philosophical.

1. Three aspects of the concept of "patriotism"

Thus, the ideology of patriotism adopted in a multinational state turns into an ideology of nationalism, a chauvinistic ideology and works to separate a separate (dominant) people from among other peoples living in a certain territory. After the separation of the people, the nationalist ideology begins to work for the formation, hegemony, protection and strengthening of the exclusively dominant people, to the detriment of other peoples of such a multinational state.

3. Criticism of Patriotism by the Universalist Ethic

Patriotism is denied by universalistic ethics, which determines that a person is in equal proportion connected by moral bonds with all mankind without exception. This criticism was founded by the philosophers of ancient Greece (.

critics patriotism also formulate the following paradox: "If patriotism is charity, and during the war, soldiers from both sides of the confrontation are patriots, then they are equally charitable, but it is for charity that they kill each other, although ethical, moral and religious and moral norms prohibit killing for charity ".

Over the past decades, our state has least of all set itself the task of achieving solidarity as a common good. On the contrary, it voluntarily or unwittingly provoked a war of all against all and plunged the country into national, professional, regional, and other conflicts. It encouraged predators and accused the victims of naivety, gullibility, and stupidity. It took off the burden of responsibility and put everything on the rails of self-survival, self-preservation. It has created a gulf between the wealthy minority and the impoverished majority.

The highest representatives of power shamelessly profited from the tragedy of the country. Presidents and ex-presidents, prime ministers and vice-premiers hurried to publish "masterpieces" for the West on perestroika, democratization, privatization, entry into power. Everyone was attracted by American dollars, American applause. In an effort to win the paid sympathies of a Western audience, they thought least of all about the sympathies of their own people. Unbridled cynicism, arrogance, shamelessness showed themselves especially clearly in the process of turning yesterday's government into today's oligarchs.

A.G. Mekhanik is absolutely right when he says that in Russia it is not so much the “oligarchs” who determine who should be at the helm of state power, but the state power determines who should be “oligarchs”. “The financial oligarchy, which arose as a product of the division of a large whole and is still waiting for new pieces from this pie, cannot, on the one hand, not depend on the state, and on the other hand, it strives to take possession of the state as private property, since it will be easiest to take possession of the pie. Therefore, it is simply illogical to complain about the appetites of the financial oligarchy for those who have prescribed a diet for the whole country so that there is something to eat for the financial oligarchy.

Such a state cannot be respected either by its citizens or by the world community. It cannot be loved, and therefore cannot be a natural object of civic duty. To become such, the authorities will have to work a lot on themselves, on self-purification, on correcting what they have done, on returning the trust of citizens. Appeasement tactics, in which both the wolves are fed and the sheep are safe, will eventually reveal their futility and perniciousness.
The degree of moral responsibility of the government to the people, its fairness will largely determine the degree of civic responsibility of the individual.

There is a complex dialectical relationship between the interests of the individual and the public interest. On the one hand, a person, thanks to society, is aware of himself and his interests, thanks to society he satisfies them, lives and develops himself.
But, on the other hand, the individual has needs and the ability to distinguish himself from society, to organize his personal life in accordance with individual interests.

Individual interests are always in conflict with public interests, but when they turn into the leading motive of life and activity, the individual comes into antagonism with the public, becomes a brake on the path of social progress. If we consider social progress from the point of view of the correlation of personal and public interests, then the pinnacle of progress is supreme harmony of interests.

If we evaluate patriotism from the same positions, then a consistent patriot is one in whom personal interests are in harmony with the interests of other people and the fatherland, i.e. when any need satisfied by an individual does not objectively contradict, and even directly contributes to social progress.

The question arises: doesn't this mean that to be a consistent patriot means to dissolve in society, to lose one's individuality, developing oneself only as a citizen? Does this not mean sacrificing personal inclinations to duty? This age-old question worried humanists constantly, and in accordance with their worldview, they tried to give an answer to it. Utopian socialists saw a huge evil in the gap between personal and public interests, manifested in envy, competition, baseness. To make all people happy, whether on the island of Utopia, in the city of the Sun or elsewhere, is possible only through the establishment of harmony between personal and collective interests through the destruction of private property. Harmony is not the dissolution of the individual, its oblivion in the public. V. G. Belinsky wrote: “A living person carries in his spirit, in his heart, in his blood the life of society; he suffers from its ailments, is tormented by its sufferings, blooms with its health, blisses with its happiness, outside of its own, its own personal circumstances. Of course, in this case, society only takes its tribute from him, tearing him away from him at certain moments of his life, but not conquering him completely and exclusively. The citizen must not destroy the man, nor the man of the citizen. In both cases, extremes come out, and every extreme is the sister of limitation.

The founders of Marxism, already in their first works, very clearly formulated their attitude to the personal and social in man.
“Communists by no means want, as Saint Max thinks, ... to “destroy a private person” in order to please the “universal self-sacrificing person”.
In striving to establish a harmony of personal and social interests in the minds of the individual, Marxism-Leninism proceeded from the understanding that this is possible only under socialism under conditions of the undivided domination of public property and social justice. “Communism, as the abolition of private property, means the demand for real human life as an inalienable property of man, means the formation of practical humanism.

In the value system of practical humanism, which harmonizes rights and obligations, freedom occupies the most important place. Political, economic freedom, various civil liberties provide the individual with the opportunity to translate “you must”, addressed by society to a person, into “I must”.

The measure of personal duty is the civil and other responsibility of the individual. The transition of a legal duty into the moral well-being of an individual is determined by the presence and effectiveness of such an internal self-regulator as conscience. But with conscience in the modern world, not everything is in order. Conscience within the framework of a market economy, when everyone at any cost strives for the greatest satisfaction of personal material needs, becomes a clear hindrance, it is dulled and expelled from human morality. The main thing is not to be ashamed. It is not a shame to do business on deceit, theft, murder, on drugs and prostitution, pornography and a cult of violence, it is not a shame to deprive the elderly and children, it is not a shame to defame and compromise decent people. Down with shame and conscience, for this is a commodity that costs nothing.

When this "divine law" is forgotten, all proclaimed freedoms turn into dehumanization. And democracy, and the liberal economy, and freedom of speech, unfortunately, have shown themselves in our society from the most unsightly side. The word "democrat" has become a dirty word. The process of democratization desired by all was trivialized. Indeed, democratic elections have turned into ruinous shows with a sprinkling of gore, and sometimes porn. Showmen from politics create images, ratings, invent slogans, attract rock and pop stars and even foreign celebrities. They determine when it is better to throw out compromising evidence, how best to psychologically process the voter. Administrative pressure, bribery is a widespread phenomenon, to which election commissions do not even pay attention. Russia took over in the West all the reverse, dirty side of democracy, although Western advanced thought has long seen this negative and seeks to identify its causes, consequences and ways to overcome it.
Since the 1930s, special attention has been riveted to the negative consequences of civilization, which manifested themselves in the creation of the masses and the mass man.

One of the most serious negative consequences is the decline in spirituality, the fall of culture, which manifested itself in society's stake on the average person.

Mass production, unification and standardization of all forms of life from family life to the state system made both a simple layman and a wise politician hostage to the principle “to be like everyone else” and “what makes me worse than others”.

Such great achievements as universal education, democracy and glasnost have revealed over time not only achievements, but also disturbing symptoms of culture, which J. Huizinga writes about with good reason. This is what worried him: “Our era is facing an alarming fact: two great achievements of culture - universal education and modern glasnost, instead of steadily raising the cultural level, on the contrary, carry certain symptoms of degeneration and decline in their development. All sorts of knowledge and information are presented to the masses on an unprecedented scale and in the most diverse form, but the use of this knowledge in life is clearly not going well. Undigested knowledge hinders the work of thought, blocks the path of wisdom.

Plenty of knowledge turns into ignorance. This is a terrible play on words, but, unfortunately, it carries deep meaning. Will human society continue to suffer hopelessly from the process of spiritual shallowing? Will this process develop further?

J. Huizinga was also worried by the fact that the imposition and uncomplaining acceptance of knowledge and assessments is not limited to the intellectual sphere in the narrow sense, but also occurs in the aesthetic area. The consequence is that the modern average individual is very susceptible to the pressure of a cheap mass product. The measure of the significance of cultural production is ratings, box office, i.e. mass demand. In all assessments, it is important not who, but how many? Quantity overwhelms quality.

It is no coincidence that almost everyone disappeared from television screens. intellectual programs. But like mushrooms after the rain, more and more shows appear. If J. Huizinga is mainly concerned about the problem of intellectual shallowing, then K. Jaspers enters the problem of mass society more deeply and comprehensively.

And one of the aspects of his attention is democracy and the masses. “The world-historical basic political question of our time is the question of whether it is possible to democratize the masses, whether the average person in general is able to actually include in his life responsible participation as a state subject through participation in knowledge and in decision-making about the main directions of politics. . There is no doubt that today the vast majority of voters follow not a belief based on knowledge, but unverifiable illusions and untrue promises that the passivity of those who do not participate in the elections plays a big role ... The mass can decide only through the majority. The struggle for the majority, using the means of propaganda, suggestion, deceit, following frequent interests, is, apparently, the only way to domination.

Serge Moscovici carefully peers into the problem of political democracy. In the work "Politics and Psychology of the Masses" he states the predominance of the irrational over the rational in the masses. Crowds participate in gigantic dramatizations in stadiums or near mausoleums (in Russia hippodromes were also included). Honoring Roman or Chinese emperors are left far behind.

In our time, such democratic "frills" with the help of television can turn a significant part of the population into a crowd.
The worst thing is that all this is done by the humanitarian intelligentsia: psychologists, writers, social scientists, artists. Not about our time, but about his own, but very consonant with ours, S.L. Frank wrote: only in party neighborhood, but also in spiritual kinship with robbers, mercenary murderers, hooligans and unbridled lovers of sexual debauchery - this fact is nevertheless logically conditioned by the very content of the intelligentsia's faith, namely its nihilism; and this must be recognized openly, without gloating, but with the deepest sorrow. The most terrible thing about this fact lies precisely in the fact that the nihilism of the intelligentsia's faith, as it were, involuntarily sanctioned crime and hooliganism and gave them the opportunity to dress up in the mantle of ideology and progressiveness.

In order not to dress up in the mantle of democracy, but to really democratize the political life of society, one must first put an end to self-justification such as “this is a young democracy” or “foam is rising”. Democracy is not young, it is the same age as civilization. And it is necessary to study the experience of democracies, focusing on their positive, not negative content.
If our political life continues to follow the established course, then people will cease to fulfill their primary civic duty - to come to the polls. And there is such a trend. What kind of civil responsibility for the elected government can we talk about if during the course of a month the voter is so confused and bathed in such a tub of dirt that he no longer understands anything, and sees nothing?

Our government does not like to answer to citizens. A lot of bad things have been said about the CPSU, but every four years it reported to the people for what it had done and clearly defined what it would do. What has been built and what will we build, what has been explored and where new exploration will be carried out, what has been completed and what has not, etc. Democratic power keeps the country in the dark. What? Where? When? Who? How many? Be satisfied with the budget and general parameters. If the people do not know what awaits them in their own country, is it possible to form in them not only high civic impulses, but a simple sense of connection with the needs of the Motherland.
The liberalization of the economy also did not give the desired freedom, which forms the stronghold of patriotism and democracy - the middle class. The ancient sages already understood that the most virtuous society is where there are no super-rich and super-poor, but moderation prevails. To the accompaniment of the media, with the slogan of "initial accumulation of capital", our democratic government granted amnesty to economic criminals - the main accumulators, and then, with their and god help, created those who did not lift a finger for accumulation, but bit the bit in the struggle for the appropriation of wealth created by the hands and mind of the whole people into private ownership. For 2-3 years, both millionaires and billionaires appeared in Russia. Everyone in the West gasped in surprise, while in Russia they gasped at the loss of jobs, unpaid wages, pensions and benefits, loss of savings and many other miracles of economic freedom.

Of course, one cannot ignore the positive results of economic freedom. Many enterprising, skilled and enterprising people were able to organize their own business, to engage in activity free from regulation. Here they are with labor, sweat, and sometimes with blood “accumulated initial capital”, and, as people of action, they invested it in the business, pushing its boundaries. It is their efforts that created a decent service sector in Russia, nice cafes and restaurants, shops and shops, workshops and hairdressers, etc. They saved the people from humiliating queues, and our everyday language got rid of the notorious word "get it." In the countryside, part of the peasants was able to freely dispose of the land and engage in the production that is closer to them in vocation and more profitable. Through the efforts of these people, cities and villages are getting prettier.

But the main thing that determines the economic face of the country, and that, unfortunately, modern Russia, it lacks - "the demand for creative work, high professionalism."

As academician Moiseev N.N. - this is the worst, an indicator of the state of our society. "The natural-science and engineering-technical intelligentsia clearly understand that within the framework of the current comprador path of development, Russia cannot have a future" .

Can this part of the intelligentsia, one might say, the think tank of industrial production, treat the authorities and new owners kindly, who live and profit from the export of raw materials and care little about the organization of production, about the use of the intellectual and professional wealth of the country for its economic and spiritual prosperity?

Their natural civic feeling is anger. Anger and sadness at the sight of previously thriving businesses that are now rented out to shops, fairs, or even die altogether. This is despite the fact that billions of dollars are exported abroad. The argument is that money is running because they are afraid to invest in it. Yes, they run precisely because their owners have always been afraid of business, they did not know it, do not know and do not want to know. This is not a matter of acquired money, which is why they go to buy real estate or lie in banks. And, I think, exhortations to their owners are in vain.

Other measures that require political will are needed here.

The stronghold of any state -. The military are people of civic duty. How hard our politicians have worked to demoralize the army, to weaken its military and spiritual power. In a country rich in fuel, pilots do not fly, combat vehicles are laid up due to lack of fuel. Full-fledged combat exercises, combat training are not economically supported. This is one of the reasons for the growth of hazing and crimes in the army.

Indeed, from what must and can a person be free, and in the name of what? In the name of self-exaltation, self-realization or in the name of self-destruction, self-emptying? From necessity or from chance? And what is personal freedom anyway? According to Frank - a lifeless idol, Spinoza - a conscious need, Berdyaev - unwillingness to know the need. It is impossible to come to a consensus on the definition, but one thing is clear - freedom resolves the contradiction between the individual's dependence on all social ties: family, national, professional, demographic, etc., and independence, more precisely, the desire for independence. The extent to which a person is capable of morally and intellectually resolving this contradiction largely determines his civic position. And vice versa, the way of resolving the contradiction between dependence and independence depends on what the civic position is.

The problem of freedom, like the problem of personality, became actual in the Renaissance and Modern times.
The principle of individualism, as well as the idea of ​​a sovereign personality, were developed by humanists and educators and were aimed at affirming a person's faith in the ability to become the creator of himself, his physical and spiritual perfection, his destiny. These ideas determined the unprecedented growth of personal initiative, creativity, and enterprise. The triumphant mind revealed the secrets of nature and forced it to serve ever-increasing human needs.

But already in the Renaissance, individualism gave birth not only to the titans of the spirit, but also to the titans of vice in all its manifestations from villainy and deceit to sexual debauchery. It can be said that this was the time of the heights of the rise of the human spirit and the lowlands of its fall.

The second half of the 20th century clearly proves that the potential possibilities of individualism are either exhausted or close to exhaustion. And at the beginning of the century, N.A. Berdyaev wrote: “Freedom in individualism is the freedom of separation, alienation from the world. And any isolation, estrangement from the world leads to slavery to the world, for everything alien and distant to us is a compulsory necessity for us ...

Individualism belittles a person, does not want to know the world, universal content of a person ... Individualism is the devastation of individuality, its impoverishment, the diminution of its world content ... Individuality and individualism are opposites. Individualism is the enemy of individuality. Man is an organic member of the world, cosmic hierarchy, and the richness of his content is directly proportional to his connection with the cosmos. And the individuality of man finds its fullness of expression only in the universal, cosmic life... In individualism, freedom receives a false direction and is lost. Individuality and its freedom are affirmed only in universalism.

Really, western civilizations cultivating this principle, instead of individuals, they created a mass society, which is made up of crowd people. “The idea of ​​civil society, put forward by the enlightenment, turned into a “mass society” as a result of industrialization, where the autonomous “I” was again replaced by the impersonal “We” ... philistinism - the dictatorship of the mass impersonal in its desires and needs” .
It's time to talk about philistinism, its civic, patriotic and all-human potential, about why it has been rehabilitated today, like nationalism.
Modern spiritual mentors often flatter young people, admiring their looseness, practicality, and independence. These qualities can be respected, but one cannot help but see that they sometimes become self-sufficient, and looseness turns into unbridledness, practicality into greed, and independence into selfishness. The bonds of love, friendship, mutual trust, and benevolence are weakening. Natural ties are broken. The principles are introduced into the rules of life: “you can’t forbid living beautifully”, “live and let others live”. This is one of the moral pillars of philistinism.

Philistinism as a phenomenon of spiritual life has always been dangerous, dangerous
everywhere, in all spheres of life: politics, economics, science, art; in all public relations - from interstate to family and interpersonal. It has always caused a sharp rejection of meanness, hypocrisy, opportunism, betrayal and many other vices. Writers, playwrights, and satirists directed their pen at the abominations of spiritual philistinism. But not only. Philistinism has been deeply studied by the theorists of Marxism-Leninism in connection with the most diverse aspects of the development of social thought, the revolutionary movement, political upheavals, reactionary regimes, and so on.

In their program document "Manifesto of the Communist Party", K. Marx and F. Engels showed that the spiritual philistinism claims no less than its own theory and its own model of socialism. And in a truly petty-bourgeois way, he considers himself the spokesman for "true socialism." Describing the varieties of utopian socialism, the founders of scientific communism singled out the so-called “true socialism”, which directly “served as an expression of the reactionary interests of the German philistinism ... He proclaimed the German philistine as a model of man. To each of his baseness he gave a secret, sublime socialist meaning, turning it into something completely opposite to it. Consistent to the end, he openly opposed the "grossly destructive" direction of communism and proclaimed that he himself, in his majestic impartiality, stood above any class struggle.

VI Lenin constantly exposed the spirit of the opportunists of the Second International; he saw the social roots of chauvinism and nationalism in philistinism. “These stupid, but kind and sweet philistines” strive to ensure that “petty-bourgeois nationalism is maintained in all countries.” A significant place in the Leninist legacy was occupied by the struggle against the bourgeoisie, with its attitude to the world and morality. He noted more than once that the tradesman is always guided by a petty, hypocritical calculation: do not offend, do not repel, do not frighten, the wise rule: live and let others live.

The tradesman is opposed to the citizen. Blurred civic positions are typical both for the tradesman, whose credo is “my hut is on the edge”, “politics is not for us”, and for the tradesman, whose credo is “I am the navel of the earth”, and dissecting political slogans through his navel. If the first is dangerous due to civic inertia, indifference, then the second - militant politicking. The tradesman snatches out of the system of slogans those that are more easily amenable to social demagoguery.

Trampling on freedom and dignity, they most of all brandish the slogans of freedom, protection of the rights of the individual. They pretend to be spokesmen for civil rights, but these are “mechanical citizens”, as A.M. Gorky called them in the article “On Philistinism”. “Probably, “mechanical citizens” will not miss an opportunity to reproach me for being against freedom of speech, “personality” and other sacred traditions. Yes, I am against freedom, starting from the line beyond which freedom turns into unbridledness, and, as you know, this transformation begins where a person, losing consciousness of his real socio-cultural value, gives wide scope to the ancient individualism of the tradesman hidden in him and cries: “I am so charming, original, but they don’t let me live according to my will.”

Ortega y Gasset in his work “The Revolt of the Masses”, highlighting such a characteristic of the masses as vulgar philistinism, notes the aggressive complacency of mediocrity, the non-recognition and destruction of authorities, the life principles “to be is to have”, “to be like everyone else”, “the worse I am others." The aggressiveness of the bourgeois is manifested not only in the destruction of ideals and authorities, but also in the transformation of everyone who does not satisfy the tastes and claims of mediocrity into outcasts. The tradesman uses the tyranny of public opinion to assert himself. How many talented people, high in civic spirit today are not only expelled from the TV screens, but also betrayed by public opinion.
Everything that satisfies the tastes of visitors to casinos, restaurants, parties, brothels, etc. is popular, fashionable, published, replicated, paid for at the highest price.
A. Pakhmutova, Igor Demarin, Alexander Morozov and other excellent musicians with no less excellent performers of deep themes, strong emotional impact on the mind and hearts of people, songs, ballads - where are they? Pakhmutova, whose heart always responded to the life of the country and beat in unison with it, was generally turned almost into an accused. It is embarrassing for such wonderful masters as I. Kobzon, L. Leshchenko, when they seem to justify themselves for glorifying their country, its construction projects, conquests in space, victories in sports, etc.

Do we hear today the voices of wonderful writers, thinkers, patriots Y. Bondarev, V. Rasputin, V. Belov and others? No, because their thoughts, reflections on the fate of the motherland do not satisfy the tradesman, not from the authorities, not from the media. He scoffs at the words “Before, think about the Motherland, and then about yourself”, believing that if everyone thinks about himself, achieving wealth and prosperity, then the Motherland will also become rich.

Here is such an arithmetic approach: "Motherland is the sum of the terms."
It seems paradoxical, but such an aggressive striving of an individualist tradesman to assert his principles and values ​​of life does not exclude, but rather presupposes, the psychology of a slave, a small person. He constantly asks the question “What can I do?” and he himself replies, “Nothing will change anyway.” The psychology of a slave, a little man, is an unsuitable soil for sowing ideas of citizenship and cultivating patriotic feelings.

V.A. Sukhomlinsky wrote in “Letters to his son”: “Strive to be a real person. Let self-humiliation be alien to your heart, let your consciousness of thought not know: outstanding people are exceptional people, but I am a small ordinary person. Hone, polish your humanity. First of all, bring to great subtlety sensitivity to evil, untruth, deceit, humiliation of human dignity. How Russia misses the Sukhomlinskys and Makarenkos today with their high citizenship, deep aspirations for inner world of man, with their belief in man's ability to create a temple of humanity in his soul.
Ridiculous was the "philistine in the nobility" of the times of Moliere, Gorky's philistines are unsightly and unpleasant, modern philistines from politics, culture, science, and the media are truly threatening for the fate of the fatherland and humanity.

There were many flaws in communist propaganda and education, but the formation of rejection of philistinism in all its manifestations was undoubtedly their strength. Today, the tradesman has been elevated to the rank of "modern man" who knows how to adapt to circumstances and extract the maximum benefit from them. But sent to the backyards of the public man of labor. Labor, professional pride and honor, labor heroism and enthusiasm - these phrases have sunk into oblivion. The yellow press is not interested in working people, or their achievements, or their services to the fatherland. She serves the tradesman with “strawberries”, “fried facts”, secular gossip, palace intrigues.

The bourgeois from politics also does not need civil virtues, such as justice, responsibility to the country and people, wisdom and courage. All these concepts have been replaced by one thing - His Majesty's image. You involuntarily ask yourself the question: who are the political image makers who create the image of a politician, who are they in their civic essence, what do they serve? I think, to a large extent - hiding the essence of their objects under a more or less favorable outer shell. I have no doubt that the humanists of the 21st century will launch a campaign against philistinism, which poses a threat to the future of mankind. The 21st century has posed a complex, very difficult task for man and mankind, which Aurelio Peccei called the "human revolution".
A wonderful scientist and just a wise man, N.N. Moiseev, who recently passed away, also constantly spoke about the urgent need for a deep moral restructuring of the very spirit and meaning of human culture. Such a need stems from the symptoms of human degradation: “It is possible ... the collapse of social structures, the degradation of a person and his return to the realm of some biosocial laws ... In many countries, and quite “prosperous”, we observe the destruction of moral principles, increased aggressiveness and intolerance, the manifestation of various kinds fundamentalisms, wide use genetic and immune diseases, a decrease in the birth rate.

One of the necessary conditions for a moral revolution is a revision of attitudes towards such a value as wealth.
Universal wealth is a myth that constantly nourishes the aggressiveness of man in relation to nature and his own kind. This myth, unfortunately, is the main component of all political programs and social ideologies. It is believed that continuous economic expansion is an attribute of a healthy economy. Economic growth has become a matter of pride and a symbol of superiority.
“Knights of Growth are celebrated as champions of goodness and progress; governments preach growth as a new revelation, and it is in it that they look for the key to solving emerging problems. Moreover, they usually ignore the social and environmental price that often has to be paid for this.

A rich country, a rich state, a rich nation, a rich person - these are the phrases that have set the teeth on edge, sounding from the lips of politicians of all stripes. And those who promise the easiest paths and the fastest time for the realization of this dream gain the greatest popularity among the masses.

Having mastered the public and individual consciousness, the myth of wealth plunges a person into a new slavery, whose name is consumerism. The mysticism of money and things takes a person further and further away from himself, from nature, from people, from consent, love and friendship. How many recommendations on how to become a millionaire have poured out on the heads of TV viewers and radio listeners in recent years. But we don't hear practical advice how to become interesting person, interesting for yourself, for your own family, for people. How to gain self-worth, self-sufficiency, protect personal honor, dignity. The mass media, fighting for freedom of speech, have actually deprived the speech of a teacher, psychologist, educator, writer, the object of which is spiritual world person.
Today, the calls of the ancient sages for moderation and self-restraint sound very convincing. They are echoed by those contemporaries whose thought is directed to the preservation and strengthening of the eternal foundations of being, which are harmony with nature, with oneself and those like oneself.

Nature calls to us: correlate your needs with my capabilities, subordinate human needs to their reasonable provision. Otherwise - chaos and death. Climatologists back in 1979. warned that if humanity of six billion aspires to the standard of living of the average American and realizes this aspiration, it will destroy itself by irreversible climate change. "A necessary condition for the reasonableness of human needs and the moderation of hopes for their satisfaction is the development of the very human qualities and abilities."

Among the qualities, Peccei singles out as the main ones a sense of globality, a love of justice and intolerance of violence. Moreover, he considers social justice to be the basis of everything, because if there is no justice, then there is no freedom, since the strong will enslave and subdue the weak, and evil will triumph over good.

And here we come to the property relations. All liberal democracies idolize private property, believing that only private property makes a person a master, and therefore a stronghold of the state, a citizen and a patriot.
Thus, individual and state egoism is perpetuated. It seems to me that V. Solovyov's approach to property is more in line with both human nature and the needs and tasks of the 21st century.

“Property in itself has nothing absolute. This is neither a sacred good that must be protected at any cost and in all its manifestations, nor an evil that must be exposed and destroyed. Property is a relative and conditioned principle, which must obey the absolute principle - the principle of moral personality.

A moral person cannot enjoy rights without corresponding duties. It is generally recognized that the right to property is associated with certain social obligations. However, it would be erroneous to ignore that a person has duties not only towards his fellow men, but also towards the lower world - to the earth and to everything that lives on it. If he has the right to use nature for himself and his fellowmen, it is his duty also to cultivate and improve this nature for the benefit of the lower beings themselves, and therefore he must consider them not only as a means, but also as an end.

But if the use of land on a large scale to extract the greatest benefit and satisfy common needs, if this quantitative use can only be successful under conditions of collective or public ownership, then the qualitative cultivation and improvement of nature requires, on the contrary, a personal relationship between man and the object of his labor. To develop, to become deeper and more intimate, these relationships must be established and permanent. Therefore, it is necessary to preserve both types of property, as equally necessary for genuine human life: collective property, for the general provision of a minimum of material goods, and personal property, in order to elevate nature to the highest degree of perfection.

As we can see, Solovyov's thought in relation to property rests not on the absolutization of human egoism as an indestructible quality, but on the absolutization of the connection of man with man and man with nature in the aspect of not only and not so much rights as duties. Taking and giving is the rhythm of human life, and if someone takes more than he gives, and someone gives more than he takes, arrhythmia begins - a disease of the social organism and nature. Russia, which is only entering on a leash from the West into the property relations that have developed there, should carefully weigh all the moral consequences of such an entry. Yes, they live richer and have more opportunities. But can we say that people there are higher, cleaner, more intellectual, nobler than in Russia? Not at all. But the criterion of all good and bad is man.

And while our people have not lost their high moral qualities, such as collectivism, solidarity, a sense of justice, while many are ready to share the latter, are not blinded by envy, self-interest, as long as they more spiritually correspond to the needs of the civilization of the 21st century, let's think about whether it is worth immersing Russians in a quagmire of consumerism with all the aggressiveness of competition? Maybe humanity has a third way, without the extremes of capitalism and socialism, and Russia will have to, by the will of fate and history, find this way, as China, Japan, and the Scandinavian countries are looking for it. Not only Russian, but also Western philosophers, sociologists, culturologists, psychologists, etc. think a lot about this. It is gratifying that the journal “ Common sense”, where there is a heading “In search of a humanistic synthesis”.

I would like to cite the thoughts of one of the authors, Igor Borzenko, set forth in the article, which he called “The Third Way”.
“The heaviest weights of the consumer worldview sometimes seem insurmountable, and the hopes for the success of active evolutionism are insignificant. The real way out lies in the path of a new synthesis of reason, morality and positive economic thinking... The fundamental danger of a maturing global conflict lies in the fact that the main incentive for human activity within a market civilization - the desire for the greatest satisfaction of personal needs - only exacerbates unevenness and danger. And where is brotherhood, love for one's neighbor, understanding of the laws of the environment? The market economy largely ignores these principles.

... The idea of ​​brotherhood must be developed in the direction of universal vitality and fullness of life.
The transition from the understandable paradigm of personal consumption to the paradigm of the general human life order is not easy. A “moral revolution” must take place, the result of which will be a new correlation of personal, public (state) and universal values. The criterion for defining a person both as a patriot and as a citizen of the planet should be humanity. At the level of everyday consciousness, a kind, sympathetic person who knows how to forgive and find consent is usually called humane. But is humanity limited only by these characteristics? Let me quote from S.N. Bulgakov, because the meaning contained in it is infinitely deep and very relevant. “Humanity as a potential, as a depth of possibilities, intense and not extensive, unites people to an immeasurably greater extent than individuation separates them. Every person joins this unity or basis, which represents a certain universe, regardless of how long he lives, how much or how little he manages to experience in empirical life, what corner of the world kaleidoscope will be revealed to him. The very fact that a given person lived implies not only a temporary, empirically limited form of his being, but also his timeless belonging to the being of the whole, humanity.

... This humanity is a positive spiritual force acting in the world, its unifying principle.
Fertilized by the deep idea of ​​humanity, patriotism as love for the fatherland will naturally be combined with solidarity within the world community. Love for the fatherland and love for humanity, as mutually enriching states of the human spirit, will remove the painful manifestations of national and individual self-consciousness, first of all, weaken the ego and ethnocentrism.
Humanity is the highest state of a person, for the formation of which the entire system of education and upbringing, the entire human culture. Not everyone can conquer the peak, whose name is "holiness". But to bring up the desire for this peak in modern man more important than to form the ability to adapt to the momentary, plunging into the vanity of vanities.

A spiritually high person is always modern, he is always in demand, he does not adapt to the time, because time for him is not only the present, but also the past and the future.

It is probably not an exaggeration to say that the 21st century opens the era of New Humanism and the New Enlightenment.
The three most important principles - freedom, independence, individualism will be filled with new content.
The principle of independence, it seems, has almost exhausted its positive potential in the history of mankind. He, stimulating the development of individual peoples, elevated both man and mankind to the realization of dependence, both local and global. In the new century, the understanding that independence is relative, and dependence is absolute, will correct relations between peoples, states and individual subjects of material and spiritual activity. The ideas of Russian cosmism, I hope, will enter the system of education and upbringing of the Russian school, and the Russian humanitarian intelligentsia will recognize itself as the heir to the great ideas of Russian thinkers.
The concept of freedom will increasingly be defined through responsibility. The measure of responsibility, presumably, will be the only way to determine the measure of freedom.

Responsibility itself pushes its limits to a cosmic content. N.A. Berdyaev wrote: “The fate of man depends on the fate of nature, the fate of the cosmos, and he cannot separate himself from it. With all his material composition, man is chained to the materiality of nature and shares its fate. And fallen man remains a microcosm and contains all the steps and all the forces of the world. It was not an individual man who fell, but the all-man, the First-Adam, and it is not the individual man who can rise, but the all-man. The All-Man is inseparable from the cosmos and its destiny. The liberation and creative upsurge of man is the liberation and creative upsurge of the cosmos. The fate of the microcosm and the macrocosm are inseparable; together they fall and rise. The state of one is imprinted on the other, mutually they penetrate each other.

Expanding the boundaries of individual responsibility - from responsibility to the family to responsibility to the cosmos, eternity, will require the triumph of the principle of collectivism over individualism.
Thus, humanity will return to eternal moral values, because after all, the main need of a person is not in things, not in money, but in another person. Man is first and foremost a spiritual being. He languishes under the weight of envy, rivalry, malevolence, aggression. A person needs another person and relationships built on mutual understanding, mutual respect, mutual assistance, mutual trust. Relationships of love and fellowship. Only such relationships fill life with meaning, relieve loneliness and all its consequences - from unwillingness to live to the search for fellowship in various sects or harsh state regimes.

Is it possible to acquire a truly human meaning of life in the system of modern states, even the most liberal and democratic ones? I think no. And I share the arguments of N.A. Berdyaev in favor of socialism as the future of mankind.
“Socialism is not a utopia, socialism is a harsh reality ... The argument that socialism is not feasible is completely untenable, because it presupposes a moral height that does not correspond to the actual state of people. It would be more accurate to say that socialism will be achieved precisely because the moral level of people is not high enough and the organization of society is needed that would make it impossible for too much oppression of man by man. In a socialist society ... there must be people to whom human dignity, the fullness of their humanity will be restored.
The fact that the system of socialism was defeated in the struggle against the consuming society does not mean the collapse of the ideals of socialism, for these ideals grew out of the humanistic strivings of mankind. Equality, justice, solidarity, brotherhood of peoples, comradeship, friendship - can mankind refuse these principles only because they are difficult to implement? And only because they could not be fully implemented in the socialist countries?

The failure of socialism in our country should not be a reason to bury its ideals, a reason to mock at the holy feeling of love for the Motherland. The years of building socialism were great and tragic years, and there are many achievements that all generations of Russians can be proud of. You just need to separate the wheat from the chaff, the truth from the untruth, the high from the low, the proud from the shameful. And by perceiving the best of the past, to build a more worthy present and future. This is a necessary condition for the unity of the people. No need to look for a golden age. He never was and never will be. At every time there were gains and losses, proud and shameful pages. In Soviet times, there were repressions, and now mothers are selling children. What's scarier? Let's take a deeper look and see how proud nobles traded people, sent them to recruits for the slightest offense, raped courtyard girls. Russia has never been rich either, all the talk about its pre-revolutionary economic successes is a myth and nothing more. I. Solonevich, one of the brightest representatives of the Russian diaspora, writes about this in his work "People's Monarchy":
“The fact of Russia's extreme economic backwardness in comparison with the rest of the cultural world is beyond doubt. According to the figures of 1912. The per capita national income is 720 rubles in the USA, 500 rubles in England, 300 rubles in Germany, 230 rubles in Italy, and 110 rubles in Russia. Even bread, our main wealth, was scarce. If England consumed per capita 24 poods, Germany - 27 poods, and the USA - 62 poods, then Russian consumption of bread was only 21.6 poods, including cattle feed. Thus, the old emigre songs about Russia as a country in which rivers of champagne flowed on the banks of pressed caviar are a handicrafted fake. Yes, there was champagne and caviar, but for less than one percent of the population.

What is patriotism.

The very word "patriotism" has its roots in ancient Greece. Translated from Greek this concept means "fatherland, compatriot." Dictionary Russian language defines patriotism as a moral and political principle, which consists in love for the Fatherland and the ability to subordinate one's own interests to its interests. Patriotism implies pride in belonging to a certain state, pride in its achievements and the desire to increase and preserve these achievements for many years.

Looking deeper, the historical source of patriotism is the existence of people within individual states, fixed for centuries and millennia, which in itself formed a person’s love and devotion to the very area where he grew up and lived. In the context of the formation of nation-states, patriotism becomes an integral part of national identity and culture. When answering the question - what is patriotism manifested in, it is enough just to turn to the history of the Great Patriotic War where people massively sacrificed their lives for the sake of their native land. It is these characters that are most often cited as an example when schoolchildren write an essay - what is patriotism.

Classification of types of patriotism

1. Polis patriotism - a phenomenon that was observed in the era of ancient states, and representing love for a particular city-state (polis).

2. Imperial patriotism - expressed a loyal attitude towards the empire, as well as towards its government.

3. Ethnic patriotism is a phenomenon that is love for a particular people without any reference to a particular area or state.

4. State patriotism. It represents a feeling of deep love and devotion to a particular state, country.

5. Leavened patriotism. It represents a very strong, hypertrophied feeling of love for the state and its people.

The concepts of "patriotism" and "patriot":

1. The main of them is the presence among the basic healthy emotions of each person of reverence for the place of his birth and place of permanent residence as his homeland, love and care for this territorial formation, respect for local traditions, devotion to this territorial region until the end of his life. Depending on the breadth of perception of the place of one's birth, depending on the depth of consciousness of a given individual, the boundaries of one's homeland can extend from the area of ​​one's own house, yard, street, village, city to district, regional and regional scales. For the owners of the highest levels of patriotism, the breadth of their emotions should coincide with the boundaries of the entire given state formation, called the Fatherland. The lower levels of this parameter, bordering on anti-patriotism, are the philistine-philistine concepts reflected in the saying: "My hut is on the edge, I don't know anything."

2. Respect for one's ancestors, love and tolerance towards one's fellow countrymen living in the given territory, the desire to help them, to wean them from all evil. 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 throughout the world "nation by citizenship".

3. To do specific everyday things to improve the condition of their homeland, embellish and equip it, help and mutual assistance of their fellow countrymen and compatriots (starting from maintaining order, neatness and strengthening friendly relations with neighbors in their apartment, entrance, house, yard to a worthy development of their entire city, district, region, Fatherland as a whole).

Thus, the breadth of understanding of the borders of one's homeland, the degree of love for one's countrymen and compatriots, as well as the list of everyday actions aimed at maintaining and developing its territory and its residents in good condition - 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 everyday deeds he performs for the benefit of this territory and its inhabitants on the rise (his house, yard, street , district, city, region, region, etc.), the greater the patriot of this person, the higher his true patriotism.

Modern military-patriotic education of youth

Military-patriotic education at school is a system of measures that helps to educate children in patriotism, a sense of duty to their homeland and readiness to defend the interests of the fatherland at any time.

Loyalty to the existing state system, the priority of the country's interests over personal interests, intolerance to violations of the norms of law and morality - these are the values ​​that are laid down in children in the course of patriotic education.

What is the purpose of military-patriotic education?

Military-patriotic education implies:

preparation of young people for military service;

education of patriotism and devotion to the Motherland;

· increasing the level of physical fitness of the younger generation.

Military-patriotic education also includes the development of students' social activity and responsibility for their actions and deeds. Therefore, children are attracted to various sports events. Children are very fond of competitions and sports. Thus, they comprehensively develop and increase the level of their physical fitness.

Mass sports events help to preserve the continuity of generations and traditions of various military formations. Military-patriotic education of children. And in the eyes of schoolchildren, the importance of military service is increasing.

Military-patriotic education helps to form in children a sense of pride in themselves, their compatriots, respect for the achievements of their country and the historical events of the past.

It is difficult to underestimate the role of the military-patriotic education of schoolchildren. After all, the education of patriotism is the formation of love for one's country, as well as the education of responsibility and social activity among its citizens. And, as you know, an active civic position is the key to the formation of a full-fledged civil society and a democratic legal state.

If we approach the elucidation of the essence of military-patriotic education functionally, then it, being an integral part of the ideological and educational work, is a systematic, purposeful activity to form in Russians a high defense consciousness, ideological, political, moral, psychological and moral qualities necessary for armed defense of the Fatherland. At the same time, this is a process of mastering military-technical knowledge, physical improvement of the individual.

Military-patriotic education, in its orientation towards society, fulfills its main social function - the function of the active, purposeful influence of the human factor on strengthening the country's defense capability. In relation to an individual, class or social group The studied educational system plays the role of a systematic influence on the formation of a harmoniously developed personality and, mainly, its defense consciousness, a sense of historical responsibility for the fate of the Motherland, constant readiness for its armed defense.

From a sociological point of view, as can be seen, one can speak of the actual educational functions of the system under consideration. These include, firstly, the function of military-political orientation and the formation of defense consciousness, in the process of which the younger generation develops feelings of patriotism, political vigilance, a deep understanding by each person of his social role in strengthening the defense capability of the country and the Armed Forces, awareness of this roles as civil and military duty. Secondly, it is a function of shaping the readiness of workers, especially young people, for the military work of protecting their Fatherland, a deep awareness of the growing social significance of military service, love for the Armed Forces, the profession of an officer, instilling moral and psychological immunity to difficulties, stability of individual behavior in extreme conditions military activity. Thirdly, it should be noted the communicative function, which consists in ensuring the continuity of the social experience of the older generation in the field of armed defense of the Fatherland. And, finally, fourthly, the function of the formation of moral qualities necessary for the defense of the Motherland, through which heroic-moral spiritual ideals are created.

All of the above functions reflect the main constituent components of the upbringing process (political, labor, moral), their refraction in such an important area of ​​human activity as the armed defense of the Fatherland. Of course, all functions are dialectically interconnected, interpenetrate and complement each other. At the same time, each of them has its own qualitative certainty.

These functions also determine the main directions of military-patriotic education. These include: widespread propaganda of the need to protect the Fatherland, policies Russian state aimed at ensuring a high defense capability of the country, exposing the aggressive plans of the most reactionary circles; the formation of youth love for the Armed Forces and military service, informing the general population about new qualitative changes taking place in military affairs, Russian military doctrine, the officer profession, and so on; education of the young generation of the country on the fighting traditions of the Russian people, army and navy; formation in all; people of high moral, psychological and moral qualities necessary for the armed defense of the Fatherland; mastering military knowledge, skills and habits; physical improvement of the individual, preparing him to endure the increased difficulties of military service.

Based on the actual educational functions of the system we are considering, the following subsystems can be distinguished:

Military-patriotic education in the process of teaching social disciplines in general education schools, vocational schools, technical schools and higher educational institutions;

Mass military-patriotic and military patronage work;

Basic military training in general education schools, lyceums and vocational colleges, labor collectives; activities of military departments of higher educational institutions; retraining of reserve soldiers;

The activities of the media and creative unions aimed at the military-patriotic education of the population.

The most important tasks of the patriotic education of youth are:

formation of moral and ethical qualities of patriotism in the minds of young people,

education of devotion to the Motherland and readiness for its defense,

ensuring the continuity of generations,

propaganda of the historical past of the Fatherland, the heroic heritage and military traditions of the Armed Forces, the labor and military feat of the people to strengthen the defense capability of the state and protect it,

preparation of young people for service in the Armed Forces of the Russian Federation,

· attracting young people to active participation in mass sports events and military-applied sports.

Military-patriotic education is a multifaceted, systematic, purposeful and coordinated activity of state bodies, local governments, public associations and organizations to form young people with a high patriotic consciousness, a sense of loyalty to their Fatherland, readiness to fulfill civic duty, and the most important constitutional duties to protect interests Motherland.