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Baktybayev Zh.Sh the candidate of pedagogical sciences,
associate professor
The Republic of
Kazakhstan, Zhetysu State University
named after I.
Zhansugurov, Taldykorgan,
zhanat09@mail.ru
THE PROBLEM OF MORAL
EDUCATION OF STUDENTS IN PEDAGOGICAL SCIENCE AND PRACTICE
The modern rhythm of life,
certain difficulties in different spheres of social and public life necessitate
consideration of the process of forming the moral qualities of the personality
on the basis of those transformations that have occurred in our country.
The problem of formation of moral qualities of the personality has
always excited the scientific community and was considered by philosophers,
psychologists and teachers. It is reflected in the works of the J.A. Kamentsky,
K.D. Ushinsky, A.S. Makarenko, Sukhomlinsky, etc . The problem of the moral
education of the youth have always been in the center of attention of teachers
and psychologists of the countries of CIC (commonwealth of independent states), various aspects of this problem were considered in the studies of
Arkhangelsky L.M., Vasilyeva Z.,
Slastenin V.A., Spirin L.F., Kharlamov
I.F., etc.
A great influence on the development of the theory and practice of moral
education was provided with the pedagogical ideas of prominent scientists of
Kazakh scientists Berzhanov K.V. Lemberg R.G., Sembayev, A.I.,
Tazhibayev, etc. The conceptual foundations of moral education of the person on
the modern stage of development of psychological-pedagogical science and
practice are developed by the scientific schools of Kozhakhmetova K. Zh, Kusainov A.K., Nurgalieva G.K., Seiteshev A.R., Umanov G.A., Uspanov K.S,
etc.
Consideration of the problem of moral education is possible only on the
basis of the theory of moral (ethics), where morals and morality are the source categories (concepts). Strangely
enough, the term «ethics» as the most general theory of morality, originating
from Ancient Greece, holds strong positions in the classical German philosophy.
At the same time, the concept of which is derived from it - «ethics» - in the
Russian language has a very narrow sense, meaning situational prescribed
behavior, determined by the specific circumstances. Significantly, the «ethics»,
«morality», «morals» can be attributed to one synonymic row. But at the same
time, the Russian term denoting the notion of «morality», having its own
semantic shades, expands and deepens the essence of social phenomena, expressed
by this word. The Russian term originates from the word «morals». The Latin
word «morality» (moralis - moral, from [mos] , plural. [ways] - traditions,
customs, behaviour) - also corresponds approximately to the same semantic
essence.
In the lexical meaning of the term «moralis» and «morality» are very
close to each other. Some of the authors
converge them in meaning so much
that they believe identical and is defined as the rules of behaviour, system of
norms, «defining the responsibilities of the person in relation to society and
other people», one of the main forms of ideology and culture [1, p.138].
It is considered that the concept of morality is broader than the notion
of morality and contains the most recent. The concept of morality is noted most
often behaviors and attitudes of people, its parts are mores- rules and norms
that guide people in everyday actions and relations in different spheres of
life and in different situations. Manners - the term of the people ethics. But
it, nevertheless, can be associated with the concepts and modern science of
morality. On the issue of the specificity of morality in the literature on the
ethics there is not always one point of
view. Drobnitsky O.G. interprets it as «...a special form of
value-normative consciousness, performing the regulatory function purely a
particular means of nature [2, p.21]. Titarenko A.I. considers morality «...as
a special method of spiritual-practical mastering of reality» [3, ñ.68]. Titov B.A. believes that «the specificity of morality consists in
the fact, that the universal sense of the moral precepts is mediated by the
system of personal sensations of fullness of life» [4, p.75].
Arkhangelski L.M. considers, that morality exists «...as in the form of
spirituality, and in the form of practices - behavior, in which îbjectified not only moral, but also other forms of social consciousness,
which is reflected in the interaction, and often in contravention of the moral
motives of the behavioral activity» [5, p.72]. Thus, the moral acts as a kind
of unity of actions of man, their comprehension and evaluation in the public
and individual consciousness.
Morality as a specific form of reflection of the social existence
expresses the economic and social conditions of life of the society. It arose
from the need to regulate people's behaviour and acts as a form of social
consciousness as well as a form of social regulation. As a form of public
conscience, morality reflects the social reality through the mechanism of
public opinion and personal convictions. Moral reflection is carried out with
the help of such concepts as the good, the bad, debt, conscience, honor,
dignity, and happiness, the meaning of life, etc. It expresses the attitude of
individuals to the personal and common good. As a form of social regulation,
morality can be considered as a normative and regulatory system that combines a
set of norms (principles, norms, customs), interacting on social relations
through the behaviour of people. Morality is in itself also the estimated
functions, for which are determined by the criteria and evaluation system. On
this basis, an answer to the question of whether an act is moral, very high
morals, immoral or neutral in the moral sense [5]. In this view prevail, of
course, common to all mankind values. But, nevertheless, one should bear in
mind the national identity of moral concepts. So, for example, the morality of
the Kazakh people is kindness, which applies not only to human relationships,
but also on the attitude to a nature, to all the nearest and distant
surroundings.
Interesting in its own way the methodological value of morally-ethical
conception of
Likhachev B.T.. especially in regard to disclosure of the fundamental,
systemic definitions. They divorced such notions as morality, and morals.
According to him, morality is the inner state of the soul, which is controlled
by a free will, responsibility, conscience, and it should become the common
property of the masses, the spiritual content of the personality of each
person. In this respect instructive are the people's ethics, people's morality,
which is particularly popular, and the effectiveness of the results, expressed
in a particular behavior. In traditional morality of the Kazakh people we find
frequent to confirm.
Extremely valuable in the pedagogical relation derivatives definitions
was proposed by Likhachev B.T.. They create a problem for the formation
of moral qualities of the personality:
immorality, amorality, etc. «Morality is the traditional content of a form of
social consciousness and relations, by and supported by the group, class,
national public opinion» [6, p.22]. Once again «public », that can not be
directly related to the people's ethics and education, including the Kazakh people. Pedagogical function of
morality can be seen in the fact that with its help children master the complex
world of social relations, including inter-personal.
Morality is a complex socio-pedagogical phenomenon. «Morality, as a
condition of the spirit determines the behavior of the person from within, from
the heart, the conscience, helps to resist the negative influences and
reactions» [6, p.23]. True morality is really not in the form of a set of
abstract principles, rules, empty schemes in the mind, and as the embodiment
and manifestation of ideas, «doubt, feelings, passions, complexes, select
actions, behavior in communication, relations and activities» [6, ñ.24].
Such an approach to the understanding of morality requires special
attention to personal qualities, first of all moral. Therefore, it is very
important representation of the structure of moral qualities of the
personality, as well as the conditions of their formation.
However, the students develop their own ideas of what is good and what
is bad. The influence of adults meets the ever-increasing his desire to clarify
everything for myself.
At school age generalization of the experience of the moral relations
are expanding moral views, concepts, judgments. All the more manifest the moral
views, concepts, judgments. In adolescence is particularly necessary special
work aimed at understanding the basic standards of morality. Special methods
(ethical conversations, the discussion of the materials of press, radio,
television, readers ' conferences, debates, competitions, literary evenings,
meetings with senior, with writers, etc.) designed to help a young person to
develop, refine, the synthesis of moral ideas and opinions. The teenager is
quite able to learn all of this, if they are accompanied by concrete examples
and facts. Direct link would be established between the intake of moral
concepts and judgments and the nature
of the activities of the community in which
lives a teenager. This link determines in many respects the moral
qualities of the person. The assimilation of moral concepts now is connected
with the elements of self-education, with the realization of the relevant moral
qualities. Have a great interest of the teenager to the world of other people,
which implies a conscious choice of an example to follow. However, straightness
and flatness of moral judgments, lack of communication between them have an
impact on the formation of the moral qualities of the personality. «Teenagers
are not fully aware of the motives of their activities and are not able to
manage them. This creates a characteristic of the middle age the maximum
difference between the ideal aspirations and actual behavior. The motives of
the two plans, the ideal and the real, not yet brought together» [7, p.13]. On
their harmonization and must work of the teacher in the process of formation of
the moral qualities of the personality of students.
Thus, the essence of the peculiarities of the mental and moral
development of the personality consists in the interaction of age-specific with
their ethnically tinged with individual characteristics. It is possible
therefore to separate consideration of not only the age and individual
characteristics, but also the individual's age peculiarities, as well as the
ethnic peculiarities, connected with age. However, to decide the multiple issue
should refer to the General regularities of development of the person, taking
into account age dependence.
Literature:
1. Arkhangelsky L.M. Value orientations and moral development of a
person.- M., 1978.- 221 with.
2. Drobnitsky O.G. Moral consciousness and its structure // problems of
philosophy. - 1972. - ¹ 2. - 35 C.
3. Titarenko A.I. Morality as a special method of learning the world //
Social essence and functions of morality. - M., 1975. - 114 with.
4. Titov V.A. The moral is: knowledge and action. - M.: The young guard.
1987.
5. Arkhangelsky L.M. Ethics and Morality science // Questions of
philosophy.-1982.- ¹ 2.-P.72.
6. Likhachev B.T. Philosophy of education. Special course: a Training
manual for students of higher educational institutions. --M.: Prometheus,
1995.122 with.
7. Bozhovich L.I. Psychological peculiarities of senior pupil // young
Communist League in the school. M.: The young guard. 1972.