The concept of tolerance and role in the modern process of pedagogical learning. Concept and modern problems of tolerance
Institute of Social Relationship
Faculty of Social Work
Department of "Socio-Psychological and Humanitarian Disciplines"
Graduation qualified work
on the topic: Problems of tolerance in modern society
Kaluga - 2010.
Introduction
Chapter 1. Methodology for studying problems of tolerance
1.1 The essence of the concept of "tolerance" and its relevance in conditions modern Russia
1.2 Formation of pedagogy tolerance in foreign and domestic science
1.3 Investigation of problems of tolerance in psychology
Chapter 2. State-legal regulation of tolerance problems in modern society
2.1 Analysis of legal acts on tolerance issues
Chapter 3. Socio-pedagogical conditions for solving problems of tolerance in modern society
3.1 The main directions of work on the formation of tolerant relations
3.2 Working method for the formation of tolerant relations
Conclusion
List of used literature
Attachment 1
Appendix 2.
Appendix 3.
Appendix 4.
Introduction
The formation of civil society in Russia is possible only with the assimilation of fundamental democratic values. One of these values \u200b\u200bis tolerance - an indispensable condition for survival and development modern civilization . The high rates of displacement and migration of the population led to the social interaction of representatives of different communities. The problem of tolerance is relevant for modern Russia due to its multinational composition and multi-confessionality, as well as in connection with the peculiarities of the experienced period of history - the collapse of the USSR, local wars, the strengthening of separatist sentiment, the growth of national extremism, etc. This is largely explained by those efforts that are currently being taken by various public and state institutions in Russia for the formation of high tolerance in society. In connection with the transformation of Russian society, its integration into the world community, a decrease in consent and tolerance in society, there is a need for the analysis of social and cultural prerequisites for tolerance, as well as the trends of its dynamics. Currently, the problem of the formation of tolerance is especially acute. Its relevance is explained by a number of reasons: a sharp bundle of world civilization in economic, social and other signs and related growth of intolerance, terrorism; development of religious extremism; The aggravation of interethnic relations caused by local wars, refugee problems, etc. To solve this problem, it is necessary to consider the essence and peculiarities of tolerance in the polyethnic Russian state, the study of which is at the junction of a number of humanitarian disciplines - sociology, history, psychology, pedagogy, political science. Tolerance as a new type of social relations represents a problem not only in the sphere of interaction of various cultures and civilization, but also within the latter, especially in Russia, which is under transformation. The unresolvedness of numerous social conflicts in Russian society, including due to the denial of their presence that occurred, both on the macro - and on the micro level, after the destruction of the powerful political and state press led to the release of a huge social energy of destruction, nihilism and intolerance. Important for the development of tolerance is the normal functioning of the mechanisms of integration of society. As integrators, as a rule, religion, state, culture, territory, etc. are considered as integrators. In particular, the growth of the authority of religious institutions is still poorly affecting the growth of tolerance in society. Sociological polls confirm the low ranking of the main state institutions. The culture that existed before the beginning of liberal reforms was not ready to answer new challenges of time (commercialization of relations, loss of previous ideals and values, globalization, etc. ).
Attempts by the westernization of Russian culture, along with other factors, influenced the aggravation of the conflict of generations. It is a special concern that 66% of the surveyed extremely low level of tolerance in relation to people of other nationalities. Of course, such a relationship is explained, first of all, the war in Chechnya, and especially, the seizure of the hostages in the theater center "Nord Ost". To the question: "If you are hostile to people of another nationality, then what exactly?" The following answers were obtained: to representatives of Caucasian nationalities (Chechens, Georgians and D.R.) - 66%; to the Jews - 17%; to representatives of Central Asian nationalities (Tajiks, Uzbeks, etc.) - 13%; Representatives of other nationalities - 4%.
All the above factors and served as a choice of the topic of research "Problems of Tolerance in Modern Society".
An object Studies - social tolerance, which includes various forms of tolerance of people in relationships with each other.
Thing Research is the problem of the formation of tolerance in modern Russian society.
purpose This work is to identify the main problems of the formation of tolerance in the Russian policultural regions to develop recommendations on the implementation of plants of tolerant consciousness in modern Russian society.
Achieving the goal required the following tasks :
1) Examine modern problems tolerance;
2) to analyze state-legal acts regulating the problems of tolerance;
3) Develop comprehensive socio-pedagogical measures to develop tolerance in modern society.
Hypothesis Studies: The success of solving tolerance problems is related to the implementation of the following conditions:
1) studying problems of tolerance in psychology and pedagogy;
2) use of state-legal acts on tolerance;
3) the development of comprehensive measures to develop tolerance in modern society;
Ways and ways to solve the objectives of the study involve the definition of basic methods that were used during the study. In this paper, methods were used: a method of comparative analysis, a monographic method, a statistical method, analysis method, survey, polls.
Chapter 1. The methodology for studying the problems of tolerance.
1.1 The essence of the concept of "tolerance" and its relevance in the conditions of modern Russia
The sociocultural situation in our country, as well as in other multinational and multicultural societies, has always been characterized by the ambiguous attitude of the members of the social group to representatives of other national cultural groups.
People's life experience suggests that they create around themselves not only the material world, but also the world of human relationships, which includes a system of social behavior, which is governed by customs, traditions, norms characteristic of certain national and cultural communities. Representatives of the population of various countries, each separate social group, rural and city inhabitants - they all live in the world of their rules and norms, customs and traditions, which are expressed in a special language, manner of behavior, religion, system of ethnic views, social institutions. Based on the differences in the system of moral and ethical standards, customs and traditions, antithesis appeared in the primitive era: "We are", "their own - strangers", "I am different." A person as a subject and as a person does not exist without the other, the unit, the point of reference, which gives an idea of \u200b\u200bthe proportionality of a person in its comparison with itself. The philosophical category "Other" is considered as a central in the works of a number of philosophers.
Modern Argentine philosopher and the theologian Enrique Dussel, emphasizing the ethical character of Latin American philosophy and believing that it is possible to comprehend the existence of a Latin American in its originality from the position of ethics, it believes that the category "Other" reflects the specific position Latin America in relation to Europe. Fichte uses its own version of this category, concluding it in the antithesis: "I am" - "This is not me," or, as A. Lamartin noted: "... There is no one soul nearby - and the whole world is empty." MM Bakhtin has determined the need for the proportionality of "itself with another" concept of "significant other"; The essence of man, his self is manifested only in a dialogue, in cooperation with another person. But due to the individual perception of the surrounding world, each person in its own way understands the features cultural environment an outgroup representative, which is defined as a group in which this person not belong. Such a look at society, in which a certain group is considered to be central, and all other groups are measured and relate to it, called ethnocentrism.
The facts of the negative impact of ethnocentrism are confirmed by a number of sociological studies. For example, before the collapse of the USSR, the Institute of Sociological Studies of the Academy of Sciences of the USSR interviewed 12 thousand people in a number of republics and regions. It revealed that there is a "significant prevalence of negative statements about people of other nationalities, their customs and traditions. They took place in Turkmenistan in 54 percent of respondents, in Kyrgyzstan - in 56, in Georgia - in 55, in Lithuania - 64 percent. "
Moscow Pedagogue V.B. Newbikov allocated a number of facts that determine the negative, intolerable attitude of the individual to the peculiarities of cultures of representatives of various Outgroups in Moscow. First, one of the most essential sociocultural characteristics of Moscow is its polyethicity; Today, Moscow is inhabited by representatives of over 120 ethnic groups, and the number of emigrants and internally displaced persons in the last five years increases markedly. Secondly, the multiconde confession of Moscow, which presents all world religions: Christianity, Islam, Judaism, Buddhism. Thirdly, the polyculture of the medium, which includes not only polyethicity and confessionality, but also "... conjugate the samples of activities in various spheres of society."
The main concept of research is "tolerance". Value this word When using it in everyday situations, it is easily captured from the context. However, when trying to give a scientific definition of tolerance, considerable difficulties arise, since this concept is used in various fields of knowledge: ethics, psychology, politics, theology, philosophy, medicine, etc. The word "tolerance" became consistent in Russian relatively recently; In the encyclopedic dictionary of Brockhaus and Efron (ed. 1901), there is only a small article about the existing "tolerance", as about tolerance to another kind of religious views.
In essence, the concepts "tolerance" and "tolerance" are synonymous. According to the sensible dictionary of the Russian language edited by D.N. Ushakova (T. 4. 1940), "Tolerance" - a derivative of French Tolerant - tolerant (similar examples of synonymicity of this concept are contained in other languages; for example: it. Duldsamkeit - tolerance and Toleranz - tolerance).
In the dictionary of V.I. Dalya (T. 4) The word "tolerance" is interpreted as a property or quality, the ability of what or anyone to tolerate "only by mercy, condescension." Similarly, interprets this concept and most of the modern dictionaries; So, the "modern dictionary of foreign languages" defines the concept of "tolerance" as "... tolerance, condescension to any, something", and "Big Encyclopedic Dictionary" under the general edition of A.M. Prokhorov treats "tolerance" as "... tolerance to other people's opinions, beliefs, behavior." The extended definition of tolerance, which reveals the need and the positive entity of this quality is contained in the brief philosophical encyclopedia: "Tolerance (from lat. Tolerantia - patience) - tolerance to another kind of views, nuts, habits. Tolerance is necessary in relation to the peculiarities of various peoples, nations and religions. She is a sign of confidence and consciousness of reliability of their own positions, a sign of open for all ideological flow, which is not afraid of comparisons with other points of view and does not avoid spiritual competition. " The definition of tolerance is more complete, in the ethics dictionary edited by A.A. Huseynova and I.S. Kona: "Tolerance - moral quality, which is characterized by attitudes towards interests, beliefs, beliefs, habits and behavior of other people. It is expressed in the desire to achieve mutual understanding and coordination of heterogeneous interests and points of view without the use of pressure, mainly explanation methods and beliefs ... ". This definition does not limit, in contrast to the previous, the use of tolerance only to representatives of other nations, nations and religions and notes the moral basis of this personality quality. But the definition of a dictionary in ethics is not final, since in it, like the previously mentioned definition, and the definition given by the American Word "AmericanTageDictionary", interpreting tolerance in a broad sense as "the ability to call or practical recognition and respect for the beliefs and actions of others people, "not talking about the recognition and respect for the people themselves who differ from us - recognition as individuals and social or ethnic groupsto which they belong. To determine the more adequate concept of tolerance, it is advisable to consider this quality in historical and philosophical aspects.
The idea of \u200b\u200btolerance arose in deep antiquity, as a solution to the problem of attitudes towards religious minorities; The principles of humane relationships with initiative and dissent, including such components as tolerance, loyalty, respect for the faith and the views of other people, peoples were gradually developed. A significant contribution to the development of legal registration and legislative introduction of the principle of freedom of conscience and violetness was made by the humanists of the Renaissance and Reformation, the Flaws of Enlightenment (J. Locke, "Letters about Valopeility"; Volta, "Treatise on Valopeility"). Gradually, the problem of tolerance ceased to be associated with the problem of only religious tolerance, - one of the components of the concept "sociocultural tolerance".
L.V. Skvortsov is dependent between the state-dominant in the state at a certain historical moment, the public consciousness and the established type of tolerance. Based on the signs of tolerance allocated by the author, it is possible to give names to the corresponding types of tolerance (see Appendix No. 1).
V.A. Lecturer considers four possible models of tolerance, which correspond to some really existing and existing philosophical concepts (see Appendix No. 2).
From the above listed models of tolerance, only the latter appears, according to the author, fruitful in a modern situation. Thus believes R.R. Valitova: "... Tolerance implies an interested attitude towards another, the desire to feel his worldview, which encourages the work of the mind because it is different, which is not similar to his own perception of reality." According to Otfrid Heffa, tolerance also implies mutual respect for various cultures and traditions, recognition of the intrinsicity of other cultures.
"Sociocultural tolerance" is the moral quality of the person, characterizing the tolerant attitude towards other people, regardless of their ethnic, national or cultural affiliation, tolerant attitude to another kind of views, theirs, habits; It is necessary in relation to the peculiarities of various cultural groups or to their representatives. She is a sign of confidence and consciousness of reliability of their own positions, a sign of open to all ideological flow, which is not afraid of comparisons with other points of view and does not avoid spiritual competition. It is expressed in the desire to achieve mutual respect, understanding and harmonizing the heterogeneous interests and points of view without the use of pressure, mainly by explanation and beliefs.
For a more complete clarification of the essence of the concept "tolerance", we consider it the opposite value - "intolerance" ("intolerance"). Based on the definition of tolerance, identifies the intolerance as a person's quality characterized by a negative, hostile attitude to the peculiarities of a culture of a social group, to other social groups in general or to separate representatives of these groups.
The study of the senses of hostility, the concept, in essence, opposite tolerance, is devoted to the work of O. Shemyakina. In particular, it is allocated as an emotional essential characteristics of anger, disgust and contempt.
One of the least socialized, and therefore historically earlier emotions included in the "Triad of hostility" is anger - emotion, for which a combination of high impulsiveness and low level of control and which is therefore fraught with a violent form of aggression.
The feeling of excellence, which often causes a lack of attention to the real properties of the object, to which the emotion of contempt - disrespect is a narcotic development product. human culture. This emotion is much more dangerous in its consequences than anger. Of the three emotions of "Triads of hostility" contempt - the coldest feeling. The danger of contempt is in the sustainable nature of this emotion, in contrast to anger or disgust. Anger suggests a fairly fast affective discharge, and the sense of disgust contributes to switching attention to anything else. The situation of contempt is sometimes a pleasure. Consequently, it itself and the associated commandment can easily be resumed.
Historically, the cultural recurrence of ancient emotion originating from the idea of \u200b\u200ba ritual "pure" and "unclean" is the emotions of disgust. For example, it is known that the warring representatives of the Christian and Muslim communities of Beirut mutually consider each other "dirty". Disgust encourages a person to remove from the object causing disgust, or eliminate the object itself. The reasons for the appearance of this emotion from the point of view of general psychology lies in contact with the thing that decomposed or spoiled in physical or psychological sense. Spanning in combination with physical uncleanness is the perfect object for disgust. Contact with a living human reality can destroy the initial installations on the objectivity of perception when one of the counterparties of communication is a person carrying the burden of the values \u200b\u200bof the culture to which belongs to ... ".
According to the Dictionary of Antonyms of the Russian Language M.V. Lviv, feeling opposite to contempt is "respect" - a feeling, according to the dictionary of the Russian language edited by A.P. Evgenaya (T.4), based on the recognition of some kind of advantages, merit, qualities.
To the second component of the "hostility triads" - disgust - the dictionary of antonyms of the explanation does not give, but in the dictionary of the Russian language edited by A.P. Evgenaya in the article "Antipathy" (vol.1) In a synonymous series of this concept, the concept of "disgust" is also given, and the feeling opposite to him - "sympathy". Thus, the next essential characteristic of tolerance is the concept of sympathy.
Dictionary A.P. Evgenoeva defines anger as a sense of strong indignation, perturbation, irritation states, angry. In this synonymic series, none of the definitions has no definition, according to the dictionary M.V. Lviv, "Equivalent" Antonym. But the antonym to the emotions of "evil", close by the meaning to "angling", is "good" ("kindness"); That is, the concept of kindness is also one of the essential characteristics of tolerance.
Thus, based on the above-mentioned definitions of tolerance with the positive assessment of this moral quality concluded in them, at various stages of the Company's development and at the moment, in particular, considering different points of view on the concept of tolerance and allocating the main essential characteristics of this moral quality Personality - respect, sympathy, kindness - it can be concluded that it is necessary to form a socio-cultural tolerance as a moral quality of personality in the interests of the success of the "cultural" dialogue and in order to avoid intercultural conflicts with various social, cultural groups or their representatives.
1.2 Formation of pedagogy tolerance in foreign and domestic science
Pedagogical ideas of tolerance are contained in the works of many teachers of the past and present. So, representatives of free upbringing in the face of J.-H. Rousseau, M. Montessori, L.N. Tolstoy, K.N. Wentsells have repeatedly expressed ideas close to the ideas of tolerance.
Views J.-zh. Rousseau is permeated with confidence in the personal development of the child, the presentation of full freedom, which is possible to perfectly implement in isolation from society. An adult was allocated the second roles with the active role of the child. In its program work "Emil, or about the upbringing" J.-Zh. Rousseau defines one of the important tasks of education - the upbringing of good by raising good judgments, feelings, will. J.-H. Rousseau categorically refused punishment, coarse educational influences. Several similar to M. Montessori's views, which actualizes the ideas of freedom in the personal manifestations of the child. An active role belongs to the independence of children. The role of an adult lies in observation and non-interference in the natural development of the child: "... The manager should make every effort so as not to violate the principle of freedom of the child. Calling on his side the slightest effort, it is no longer able to figure out the scaffolding of the child ... It is impossible to insist, repeating the lesson, you can not feel the child that he was not mistaken or did not understand because she would make his effort - to understand and thereby disrupt That natural state of it. " Thus, the pedagogical views of M. Montessori are distinguished by trust and delicate attitude towards the mental well-being of children, careful non-self-effect on the part of the teacher.
Indicatory from the point of view of a delicate relationship to the personal development of a child Pedagogical ideas L.N. Tolstoy. He advocates respect for the rights of the child, proclaiming the principles of nationality, humanity, democratism. These principles are intended to provide a teacher. L.N. Tough great importance assigns personal and moral qualities of the teacher, among which leading place Belove love for children and chosen creativity of the pedagogical path. L.N. Tolstoy expressed categorically against coercion, hard disciplinary influences: "If the teacher has only love for business, he will good teacher. If the teacher has only love for a student, like father, mother, he will better than that Teachers who read all the books, but does not have love or the case or to students. If the teacher connects love of business and to the disciples, he is a perfect teacher. "
The most important importance for pedagogy tolerances have the views of the famous Russian teacher K.N. Ventcel. They proclaim the principles of maximum development of the creative possibilities of a child on the basis of respect for his personality and reporting freedom in actions and desires. K.N. Ventce was an opponent for forcing influence. In its main work, "The ideal school of the future and the ways to implement it" K.N. Ventcel essentially proclaims one of the principles of tolerance through "the development of will by free action and by independent creativity, because the will is a factor mental life" K.N. The ventilation proposed somewhat innovative for pedagogy of the pore of the ideas: writing his tutorial, where his knowledge would be united, the active position of the child as a researcher, a small seeker of truth; Improving the teachings.
Of particular interest in the point of view of introducing into the pedagogical practice of the principles of tolerance is given to Valdorf pedagogy. One of the principles of training and education of the guys, the creation of a Waldorf system as a whole, the moral properties of the educators is the name of tolerance; At one time, the proclaimed R. Steiner and has a continuation of his followers.
"It is worth thinking about the consequences arising from two provisions - the commitment of its own position and an understanding of the position of others. Only from this approach implies the ability of people to social cooperation. But no external trust does not achieve this. The desire to interact should proceed from the depths of the human soul. When, divided into different religious groups in accordance with the wishes of the parents, students together with the teachers differ in their classes, we see how the principle of tolerance is carried out, and this forms the same position among schoolchildren. "
Contributable can be called the views of L.S. Vygotsky in relation to the pedagogy of tolerance. On the one hand, hp Vygotsky expresses a hard position on the problem of interaction between teacher and children, teaching them compares with "War", on the other hand, hp Vygotsky expresses humanistic ideas regarding training and education of children: "... the authoritarian principle must be destroyed ... obedience must be replaced by free social coordination."
One of bright representatives Soviet pedagogy is V.A. Sukhomlinsky. At the heart of his views, in fact, lie humanistic ideas of tolerance. He wrote: "In our hands, the greatest of them of all values \u200b\u200bof the world is a man." The teacher lies a huge responsibility for the formation of a person, so it is extremely important to be sensitive, delicate to a developing person, tolerable to its disadvantages, which is achieved through love and relevant attitude towards the younger generation: "... The real love of the teacher to pupils - a huge, irreversible desire to give them What is in you good for you ".
In his work "Pavlyshskaya Central School" V.A. Sukhomlinsky proclaimed postulates of ethical behavior of pupils, among them the active position of the author against the tolerant attitude towards evil: "Do not be indifferent to the evil. Bring against evil, deception, injustice. Be impact to the one who seeks to live at the expense of other people, causes evil to other people. " This seems the boundary of the permissible, where dignity is a measure of tolerance: "Know that there is a border between what you want, and what you can. Check your actions as a question yourself: Do you do evil, inconvenience to people? " .
The ideas of tolerance in modern pedagogy are found in the works of teachers - innovators, such as Sh.A. Amonashvili, E.N. Ilyin, S.I. Lysenkova, V.F. Shatalov and many others. So, for example, S.A. Amonashvili In the process of managing training and education of children, unconditional rules are introduced, here are some of them: the adoption of the personality of each child, accounting for the individual characteristics of children, education and training with the position of respect, dignity and faith in the resources of the guys, joint creation of an atmosphere of cooperation, comparability, co-creation.
In the domestic science and practice, the ideas of tolerance are implemented in pedagogy of cooperation, pedagogy of success, dialogue pedagogy, non-violence pedagogy.
Extremely close to pedagogy tolerance of the idea of \u200b\u200bpedagogy non-violence.
The direction of "Pedagogy of non-violence" relatively recently emerged in domestic science. Pedagogy of non-violence is the movement of progressive teachers who oppose various forms of coercion of children and young people based on the principle of a personal approach; This is a direction focused on the formation of the growing sense of the position of non-violence, which is expressed in the ability to build their relations with the outside world, nature, other people on a non-violent basis. As specific tasks, non-violence pedagogy are two interrelated blocks:
1) Tasks associated with the education of the growing generation of peace-loving, the spirit of non-violence;
2) Tasks associated with the humanization of the learning and education process, the interaction of adults and children.
Tolerance in the perspective of the direction under consideration is considered one of the psychological conditions for the adoption of the position of non-violence, an important personal property of the teacher, the leader. The founders of the directions of A.G. Kozlova, V.G. Maralov, V.A. Sitarov propose to start with preschool childhood through training and exposure development, in the younger school age through the formation of elements of tolerance, in adolescent and older school age - through the development of tolerance.
From foreign literature, the work of A. Maslow, K. Rogers, D. Freiberga, S. Fren, J. Kolt, S. Maddi, represent the greatest interest. Let's analyze some of them.
The humanistic views of the self-actualizing personality A. Masau are based on a man's desire to become who he can become: "People must be who they can be, they should be true to their nature." According to A. Maslow, self-actualizing is any option to implement abilities in activities. People who are not aware of their potential, "existent" values, suffer low self-esteem, fears, anxieties, protective mechanisms. The task of the head, the teacher is to cope with underestimated self-esteem, fears, anxieties, defensive, feel "existential", existential values \u200b\u200band to realize their capabilities. Then any impact guided by the educator, the head, the teacher from the outside, will lose the relevance, because it will be replaced by internal self-government and self-development. Psychologically healthy children will be able to educate psychologically adults. A. Maslu argued that the main objective The teacher is to help the child detect what is laid in it, then realize its potential in activities. To do this, it is necessary to create an atmosphere that stimulates personal growth and throughout the educational process compliance with certain conditions. First, all their behavior demonstrate to the confidence of children, take into account their inner motivation to the teaching, feel and understand the mood of the children's team, openly express their feelings.
Psychotherapy K. Rogers about the unconditional adoption of the client, empathic understanding and the preguentity of the psychotherapist have a practical sound in pedagogy. K. Rogers formulated the thesis about the personal experience of the child in training. The teacher is assigned the role of the facilitator, i.e. A person who contributes to the effective and efficient implementation of the group educational process and action. Pedagogue - the facilitator is designed to stimulate the personal growth of the pupil, creating special conditions: complete adoption, understanding, congruence. If students face a high level of understanding, care and sincerity, they will learn more and better behave than when they deal with a low level of support. It is very important to relate to students as "feeling and conscious human beings."
The concept of "effective upbringing" D. Dinkmayer and G.D. McKame is built on confident adult communication in resolving problematic situations with children. Effective education gives an educator with an opportunity for better orientation in a child, in itself and in the process of education, educational cooperation with greater confidence in itself and stability towards the child, creating strong, developing and supporting relationships with a child, maintaining the ability to action in problem situations everyday education.
R. Draikurs called courageous people who recognize their imperfection. The basis of self-confidence is the courage to recognize your imperfection. If an adult can accept his imperfection and rely on the ability to improve, it acts soothing and stabilizing the child. "The consciousness of one's own imperfection does not imply it as an exclusive argument with (criminal and other) negligence and when repetition of errors. This approach gives certain confidence (from possible reproaches), but has a negative pedagogical effect (because he teaches the child to resort to excuses). "
B.E. The following actual problems of pedagogy of tolerance are set: the features of tolerant behavior in the class, how to train tolerance and from which it develops, proposed approaches to learning various types of tolerance in elementary school and others. "Three super-walled educational objectives: (1) Teach live in a multi-cable world, (2) to teach constructively to resolve conflicts, (3) to raise responsibility," the author believes it is necessary to devote to classes with students. The teacher assumes a big hope in the cultivation of tolerant ideas in schools, among pupils and their parents. The joint efforts of the administration, teachers, children, parents, the public, etc., the author believes, you can build tolerant relations in society and in the whole world.
Thus, the progressive pedagogical thought of both the domestic school and foreign authors has always been permeated with the ideas of humanism, resisted the violent manipulative effect on the part of adults and physically and in spiritual terms. Turning changes observed in the public life of Russia are prioritizing the "soft" tolerant management of the formation of all participants in the educational space.
1.3 Investigation of problems of tolerance in psychology
Humanistic philosophy and psychology are the methodological basis of tolerance and tolerance. First of all, it is the work of A. Masu, M. Buber, K. Rogers, V. Frankl, G. Allport, Psychology for forgiveness, psychology and pedagogy non-violence. For M. Buber Tolerance is an integral part of the dialogue between "I" and "You", at which a genuine meeting is happening in relationships, positions, opportunities, etc.
In the context of the theory of "Healthy Personality" A. Oil Tolerance acts as one of the leading principles, which gives the key to understanding the essence of a person explaining the specifics of the interaction of people. This principle is at least twice. First, it can be concluded that tolerance is one of the possible ways of self-actual personality, especially relevant this thought sounds when the butter speaks of self-actualization as the possibility of choosing, personal growth, the ability to accept itself and other people as they are, the possibilities in Establishing with the surrounding friendly personal relationships.
The principle of tolerance is rather pronounced in the direction of the concept of a "full-ficked personality" and non-media therapy K. Rogers. Assist another person, in particular in solving problems that arise from him, it is possible not directly, but relying on the desire of a person to freedom and to positive changes. This becomes possible due to the unconditional adoption of a person, an empathic understanding and congruence, as a result, the tendency of the person to self-actualization is stimulated, the realistic idea of \u200b\u200boneself, withdrawing the contradictions between the "real i" and "Ideal I", and, therefore, a more humane, tolerable attitude towards himself and surrounding.
According to V. Frankl, who shows the path of spiritual development of a person moving along the path of searching and implementing meanings, tolerance is assigned the role of an integral component of this development, since this development is a holistic nature expressed in comprehending the values \u200b\u200bof creation, experiences, relationships, and deployed in the direction Freedom, independence, flexible response to changing life situations.
According to G. Allport, human development occurs in relationship with society. G. AllPort highlights six criteria for mature personality:
1) Wide borders "I" as the ability to look at yourself from the side and social activity;
2) the ability to warm cardiac social relations (including tolerance);
3) emotional disassemblence and self-confidence (the ability to cope with its own emotional state);
4) realistic perception, experience and claims;
5) the ability to self-knowledge and a sense of humor;
Thus, tolerance, or tolerance, is a vital personality property.
From the position of the "Psychology of Forgiveness", developed by R. Al-Mabuch, M. Santos, R. Enterite, Tolerance is given a central role in the Board of forgiveness.
Manifestations of forgiveness in interpersonal relationships can be defined as a solution:
1. Refuse negative thoughts, emotions and behavioral manifestations against a person who has undeserved offense;
2. Encourage positive thoughts, emotions and behavioral manifestations regarding the same offender, that is, showing tolerance;
It is quite complete tolerance is considered in "Psychology and Pedagogy of non-violence", developed by V.G. Maralov, V.A. Sitar.
Non-violence is considered by the authors as an ideological, ethical and life principle, which is based on the recognition of the values \u200b\u200bof the whole life, man and his life; Decitation of coercion as a way to interact a person with the world, nature, other people, a method for solving political, moral, economic and interpersonal problems and conflicts, approval and strengthening the desire of everything living to positive self-refining. The basic concept of this direction of humanistic science is the adoption of the position of non-violence. The authors allocate psychological conditions for the acquisition of the personality of the position of non-violence: the adoption of his own personality; overcoming psychological protection; awareness of the level of own egocentrism and the acquisition of association; Formation of tolerance. Tolerance acts as an internal flexible mechanism for the existence of the position of non-violence, it is oriented to another person, acceptance and understanding it in comparison with him and its views. Mastering tolerance is an expression of personal maturity.
Tolerance and tolerance features. One of the central psychology is the question of what is the role of tolerance in the interaction of a person with the world and other people, what are their functions.
V.A. Petritsky highlights the following functions of tolerance and tolerance. In the framework of individual morality, tolerance performs communicative and orientational-heuristic functions. Tolerance makes it possible to understand the partner to communicate, joint activities, optimizes the process of communication. In the framework of public morality V.A. Petritsky highlights gnoseological, prognostic and preventive functions. Integrating the dedicated V.A. Petritsky function of tolerance, which are not fully limited to those listed, add a syndicative function that finds its expression in the cohesion of large and small groups; broadcast, necessary to fulfill joint activities, training, knowledge transmission, activities, etc.; Adaptive, providing for adaptation to adverse environmental factors; active function as an opportunity to change someone else's opinion, behavior, other person, but without the use of means of coercion; And the function of congruent-empathic. A person who has a developed empathia that can understand and take not only herself, but also a partner to communicate, has genuine congruence, oriented to self-esteem and respect for others, combines the internal freedom of personality and self-sufficiency.
Features of tolerance and tolerance. In the works of G.U. Soldana, E.M. Makarova, G.allport is described as activity, equality, mutual respect, cooperation and solidarity, positive vocabulary, psychological sustainability, versatility, etc.
Types of tolerance and tolerance. A.V. Zimbuli, V.A. Petritsky allocated the following types of tolerance, with whose characteristics you can agree. Under quasiberiability ("Quasi" (lat) - as if, imaginary, illusory, unreal) understands the types of restraint in contacts, cognitive, affective, motivational-value and behavioral reactions and estimates, externally protruding as tolerance . For example, the restrained behavior of the teacher with respect to the magnificent behavior of the student, the son of the School Director. A.V. Zimbuli under pseudo-absorption ("Pseudos" (Greek) - false, pretend) understands the cases of restraint in emotional situations in order to deliberately introduce anyone in confusion, for example, the manifestation of restraint for the purpose of cold calculation and personal benefits, hypocrisy, pretending behavior and behavior ratings.
The difference between quasi-pepiness and pseudo-performance can be metaphorically to imagine as a distinction between the illusion, sick or very rich nontrivial imagination and deception.
Negative tolerance allocated V.A. Petritsky, its essence determines the motives of indifference, passivity, indifference, malicious non-interference, displacement cynicism.
The listed types of tolerance are indicated by the term tolerance. Motives of attention, understanding, sympathy cause positive tolerance. Given the results of restrained behavior, distinguish between moral and destructive and moral and structural tolerance, i.e. Positively motivated manifestations of tolerance leading to negative or positive results.
Forms of tolerance, tolerance, intolerance. Types of tolerance, tolerance, intolerance are manifested in forms. Forms are methods for manifestation of a tolerant, tolerant or intolerant relationship.
Forms of expression of a tolerant, tolerant, intolerant relationship can be allocated depending on the position that the object occupies in the process of interaction.
Among the variety of approaches to understanding the position: dominance, equality, submission; "Parent", "Adult", "Baby"; "Top", "nearby", "bottom" - we choose the latest as the most versatile and neutral, although we use some characteristics of the positions from the typology of E. Bern.
When being brought in position "from above", tolerance acts as condescension, unbearability, the patronage resolution of something, patronage, guardianship.
The tolerant attitude in the position "top" acts as arrogance, pronounced or veiled arrogance, dishes.
In the position "Next", tolerance acts as patience, patience. Patience involves the manifestation of excerpts, self-control, self-control and manifests itself as the ability to do something long, persistently, stubbornly, as the ability to own themselves. The basis of patience is based on the patience.
Intolerance with equality is manifested as detraction, indifference, indifference, indifference, alienation. In behavior, these characteristics are manifested in the form of conscious ignoring what irritates, contradicts its own views. In the position "below", the tolerance takes shapes of custody, the readiness, politely humble relationship, readiness to obey someone else's will, meekness, innovation, encouraging. When intolerably, a rejection of emotional response, aggression, reaction, anger, gloating, an open dislike, the desire to act actively, fight - to make hooligan, not amenable to logic, analysis and common sense, explain the actions: swear, scream, fight, to inflict physical Material and moral damage, insection, etc.
Borders of tolerance and tolerance. It should be noted that the problem of studying the boundaries of tolerance is not discussed. A.V. Zimbuli highlights three factors of the moral measure of tolerance: concreteness (social background, internal condition of a person, a sharp contrast between perceived fact and expectations, etc.), instrumentality (conjugateness with other moral values), internal tension. The border is determined by the specifics of the personality of tolerance or tolerance. Speaking of tolerance, the person has the right to show the tolerant attitude to everything, if it does not threaten the person, the team, society. In the event of a threat in the form of physical action, ideology, the boundaries of tolerance are narrowed, the person has the right to show coercion within the framework of existing laws. With border tolerance, it is wider: a person is indifferent to what is happening until it concerns him. Thus, with tolerance, the threshold of the sensitivity of the personality is reduced, i.e. Tolerance acts as a passive reaction form. Tolerance implies the presence of restraint, patient, understanding and, ultimately, adoption. The expansion of consciousness from restraint - a resistant to the adoption of the "other", "other" than "I", makes the world-seeming more multidimensional, holistic, and therefore more adequate reality.
Chapter 2. State-legal regulation of tolerance problems in modern society
2.1 Analysis of legal acts on tolerance issues
In the Declaration on the Elimination of All Forms of Discrimination on the basis of religion or belief, which was adopted by the UN General Assembly on November 25, 1981, it is said that the dignity and equality are inherent in each person and that all Member States pledged to take joint and independent activities in collaboration with UN to facilitate and promote general respect and observance of human rights and fundamental freedoms for all, without distinguishing races, gender, language or religion. In the Universal Declaration of Human Rights and the International Covenants on Human Rights, the principles of non-discrimination and equality are proclaimed to law and the right to freedom of thought, conscience, religion or beliefs. It is also said that ignoring and violation of human rights about fundamental freedoms, in particular the right to freedom of thought, conscience, religion or beliefs of any kind, are directly or indirectly caused war and heavy suffering of humanity, especially when they serve as a means of foreign intervention in Internal affairs of other states and lead to inciting hatred between nations and states.
The Declaration of Tolerance Principles, adopted by the UN General Assembly on November 16, 1995 takes into account the relevant international acts, including:
International Pact about civil and political rights;
International Covenant on Economic, Social and Cultural Rights;
International Convention on the Elimination of All Forms of Racial Discrimination;
The Convention on the Prevention of Crimes of Genocide and Punishment for Him;
Convention on the Rights of the Child;
1951 Convention on the Status of Refugees, as well as the 1997 Protocol regarding refugee status, as well as regional legal acts in this area;
The Convention on the Elimination of All Forms of Discrimination against Women;
Convention against torture and other cruel, inhuman and degrading treatment and punishment,
Declaration on the elimination of all forms of intolerance and discrimination based on religion or belief;
Declaration on the rights of persons belonging to national or ethnic, religious and linguistic minorities;
Declaration on measures to eliminate international terrorism;
Vienna Declaration and Program of Action, adopted at the World Summit social Developmentheld in Copenhagen;
Declaration of UNESCO about race and racial prejudices;
Article 2 states that in order to make society more tolerant, States should ratify the existing international conventions on human rights and, if necessary, to develop new legislation to ensure the equal approach and equality of opportunities for all groups and individuals in society .
In the Declaration and Program of Action in the field of culture of the world, it is said that the more complete development of the culture of the world is inextricably linked to the elimination of all forms of racism, racial discrimination, xenophobia and related intolerance.
In the Millennium Millennium Declaration, adopted at the Millennium Summit of September 6-8, 2000. A number of fundamental values \u200b\u200bare described, which will be essential for international relations in the 21st century: freedom, equality, solidarity, tolerance (with all the variety of religion, cultures and languages, people must respect each other; the culture of peace and dialogue between all civilizations should be actively encouraged ), respect for nature, common duty.
At the World Conference on the Fight against Racism, Racial Discrimination, Xenophobia and the Related Intolerance, which was held in Durban (South Africa) on August 7 - September 7, 2001. The emphasis was made that "We are all - one human family, This truth becomes now the self-evident in the light of the initial decryption of the human genotype - an outstanding achievement, which not only once again confirms our human community, but also promises to transform scientific thought and practice, as well as the idea of \u200b\u200bour human race about himself. " This declaration on the vision of the future, initiated by the UN High Commissioner for Human Rights and the General Secretary of the World Conference against Racism Mary Robinson, with the patronage of Nelson Mandela, was signed by the heads of 75 countries.
Civil and political rights. Incompatibility of democracy and racism.
From the report of the High Commissioner for Human Rights at the 58th session of the UN Human Rights Commission on February 7, 2002: "... The World Conference on Racism Combat, Racial Discrimination confirmed that democracy is necessary to effectively prevent racism and related intolerance and their liquidation. "
The World Conference has expressed concern that racist and xenophobic programs again receive political, moral and even legal recognition by many ways, including through some political parties and organizations. The conference emphasized the key role that politicians can play in the fight against such evil, as racism, xenophobia and intolerance associated with them. She called on political parties to take concrete steps to encourage equality, solidarity and non-discrimination.
The proposals approved by the World Conference on Racism, Racial Discrimination, Xenophobia and the Related Intolerance.
Right and politics. The conference urged a general ratification by the 2005 International Convention on the Elimination of All Forms of Racial Discrimination, as well as the review of all reservations. She also recommended a number of legislative, judicial, regulatory, administrative and other measures at the national level in order to prevent racism, racial discrimination, xenophobia and related intolerance and protection against them. These include the adoption of the following:
a) constitutional, legislative and administrative measures to facilitate equality, including consideration, correction and abolition of national legislation and administrative provisions that can lead to discrimination;
b) national strategy, action plans, legislation and administrative measures to combat racism, racial discrimination, xenophobia and related intolerance;
c) legislative and administrative strategies, as well as other preventive measures to protect certain groups of workers;
d) effective strategies and programs to prevent and attract responsibility for misdeemining police officers and other law enforcement agencies, including persecution of persons who have committed such misconduct;
e) measures aimed at eliminating racial orientation.
State institutions, allowing to resolve disagreements through dialogue, also play important role In ensuring the protection of the rights of vulnerable groups. The conference recommended creating and strengthening already existing independent national institutions in order to fight racism, racial discrimination, xenophobia and related intolerance and assistance to victims.
Civil society. The conference also recognized the fundamental role that civil society plays in the fight against racism and in stimulating public interest. She also noted that promoting a higher degree of mutual respect and trust between various groups within a society should be a common, but differentiated responsibility of state institutions, political leaders, lower organizations and citizens.
Media. The media, be it audiovisual, electronic or printed, play an important role in democratic societies. Recognizing a positive contribution made by the media into the struggle against racism, racial discrimination, xenophobia and the associated intolerance. The World Conference noted with regret that some media, creating an incorrect idea of \u200b\u200bvulnerable groups and individuals, in particular migrants and refugees, and forming negative stereotypes, contribute to the spread of xenophobia and racist sentiment in the Company and in some cases encourage racist-minded violence and groups.
Education. It is impossible to overestimate the important role of education in ensuring awareness and promotion of respect and tolerance in order to prevent racism, racial discrimination, xenophobia and the associated intolerance and combating them. The World Conference, held in Durban, again emphasized not only the importance of access to education without any discrimination, but also the role of human rights education in the fight against racism, racial discrimination, xenophobia and related intolerance and in strengthening mutual understanding between all Cultures and civilizations.
Decisions of the Budapest CSCE Summit 1994.
States parties condemn the manifestations of intolerance, especially aggressively nationalism, xenophobia and anti-Semitism, and will further promote effective measures aimed at eradicating them. They decided that appropriate measures should be taken to more effectively prevent racist collections and other violent manifestations of intolerance against migrant workers and their families. They positively appreciate the action plan for racism, xenophobia, anti-Semitism and intolerance. Taking further steps in the light of the Declaration of the Roman Meeting of the Council, the CSCE Institutions will explore opportunities to work together with the Council of Europe, as well as with the UN and other international organizations.
The federal target program "Formation of plants of tolerant consciousness and prevention of extremism in Russian society" (for 2001-2005).
The purpose of the program is to form and implement the norms of tolerant behavior, defining and social groups in various situations of social tension as the basis of civil consent in a democratic state. The program consists of the following subprograms: 1) "Personality", includes the development and implementation of all steps and educational materials into the education system, bringing up the younger generation in the spirit of tolerance; Development of insurance mechanisms as a social institution for constructing security motivation; 2) "Family", which includes the development and implementation of a complex of measures to improve the social role of the family in education in the younger generation of tolerance; 3) "Society", which includes the development and implementation of a complex of measures to promote peace-loving, an increase in resistance to ethnic, religious conflicts; 4) "State", including a set of measures that ensure increased efficiency public Policy to reduce socio-psychological tensions in society; 5) "Organizational and Information Provision", which includes the development and implementation of a set of measures to improve the effectiveness of the program implementation, including international cooperation. In Moscow once a year, according to this program in schools, the "Day of Tolerance" is held. There are no such events in Kaluga, respectively, the idea of \u200b\u200bthe Moscow region should be adopted by the Kaluga region.
The absence of a tolerant climate in today's Russian society contributes to the emergence of social tension in the country, various conflicts (inter-ethnic, interreligious and so on.), Manifestations of extremism, great chauvinism, outbreaks of Russophobia. Effective opposition to these negative socio-political phenomena is possible in carrying out a whole system of measures. The effectiveness of state and social activities depends in many respects to the implementation of the principles of tolerant behavior, from real observance of tolerance in various areas of life. Thus, in the Declaration of the Principles of Tolerance, adopted by the 28th session of the UNESCO General Conference on November 16, 1995, it is argued that "tolerance is primarily an active attitude, formed on the basis of the recognition of universal rights and fundamental freedoms of man ..."; That "tolerance is a concept that means the refusal of dogmatism, from the absolutization of truth and the approving norms established in international legal acts in the field of human rights ...".
2.2 The role of religion in the formation of tolerance
For gradual distribution in the Russian society of the Spirit and the principles of tolerance, the ubiquitous statement in it is important in it, attitudes towards followers of any religious or secular flow, ideological systems without their discrimination, infringement of religious rights, ideological signs.
The relevance and difficulties of ensuring religious tolerance in modern Russia are due to a number of circumstances: negative historical traditions (the issues of freedom of conscience were often solved in the country in favor of the political interests of the state, parties); complex polyconfessional (about 70 religious flows) and polyethnic (more than 150 ethnic groups) composition of the population; The need for regular efforts to maintain suspended relationships between different religions (Orthodoxy - Islam, Orthodoxy - Judaism, Islam - Judaism, etc.), confessions (Orthodoxy - Catholicism, Orthodoxy - Protestantism, Protestantism - Catholicism, etc.), between traditional religions and new, including esoteric, religious formations, between believers (45% of the population), unbelieving and other worldview groups of the population (more than half of Russians - unbelievers, indifferent to faith and disbelief or underestimate in their worldviews); not exhibited by the practice of violation of the constitutional norms by officials; manifestations among certain groups of the population, including in the youth medium, extremism and various forms of intolerance in relation to one or another beliefs and ethnic groups, etc.
For our country, the bitterness of national strife, ethnic egoism, even ethnophobia has recently, is of particular importance to the position of religious organizations, the attitude of believers to the listed issues. It is even more important that nationalist, extremist groupings in the center and in the field, local elites in their struggle for power and material privileges are invariably used in one way or another religion, thereby generating interethnic and interfaith tension. And this is a game with fire. After all, if there are collisions on religious grounds to existing ethnic contradictions and conflict, then the consequences (as evidenced by the sad experience of Olster, India, Pakistan, Bosnia, Croatia, Kosovo) can be tragic. Fortunately, thanks to the traditional religious tolerance in Russia, sensible religious leaders, their moral authority was largely neutralized attempts to the full use of a religious factor in criminal purposes with ethnocratically tuned and extremist groups. It suggests that bloody events in Chechnya at the junction of 20 and 21 centuries. Contrary to the desire of separatists did not exceed the religious war, although the religious factor is used in every way terrorists to substantiate their criminal actions.
The general positive tolerant attitude in the relationship between representatives of various Russian ethnic and religious communities is invariably a confirmation in the answers to many questions. So, when surveyed 2001, a newly low percentage of respondents (3.6%) considered that other religion had a negative impact on his attitude towards another person. True, almost as much (3.2%) found that this circumstance has a positive impact, but the main mass proceeds from the fact that no other religion has any influence towards another person (73.7%).
In this mass indifference, both believers and unbelievers - to the issues of faith in interpersonal relations should not see any negative moments. On the contrary, what seems to be a certificate of non-interference for normal personal relationships, despite the ideological differences. Such approval of tolerant, rational principles can be considered a serious indicator of the democraticness of our society, the lack of prejudice against it against representatives of other ethnocon confessional communities. Based on the fact that the feelings constituting the "triad of hostility" - anger, disgust, contempt, are the essential characteristics of the concept of "intolerance" as a concept, antonymic "tolerance", it can be assumed that the essential characteristics of "tolerance" are concepts opposite to The feelings constituting the "triad of hostility".
The strength of this position allows you to clarify the answers to the questions regarding a number of household situations where ethnocon confessional factors are present. As follows from the table (polling data of 2001, similar results were recorded and previous studies), the believing in God are still more than that of unbelievers, household tolerance is manifested (see Appendix No. 3).
In general, the monitoring results show that public opinion is interested in the dialogue of followers of different confidence and worldviews, in the elimination of prejudice and especially extremist manifestations in interpersonal relations, in approving the principles of tolerance and cooperation in the name of a common good. At the same time, polls reflected the concern of respondents with the state of interethnic relationships. The overwhelming majority of respondents (about 80%) are confident that the tension in this area can lead to the collapse of the Russian state. This opinion is characteristic of all ideological and confessional groups.
Especially acutely existing interethnic and interfaith problems are manifested in the youth environment. So deserves close attention high level intolerance manifested by the youngest age group (16017-year-old) to a number of nationalities. The share of the youngest, negatively related to other ethnic groups and other religions, 1.5 - 2.5 times higher than in the older age groups.
Education in the spirit of tolerance and countering extremism depends on objective and multilateral accounting of today's realities, from the ability to rely on positive spiritual and social traditions and neutralize negative factors; The nature of legislation on religious issues, the practice of its implementation is important.
Modern Russian legislation in principle ensures the equality of various religious associations before the law, excludes discrimination on religious motives, creates conditions for the situation of tolerance, mutual cooperation of followers of all religious areas. In practice, the impairment of the spirit and the letter of legislation on freedom of conscience is largely related to the fact that Russian society (with all the cardinal ideological, legal, political change of recent time) remains at the same level mass culture, civilization, with one and the same traditions, including tolerance for an administrative personal. It is appropriate to emphasize that the effectiveness of any law largely depends on the interest of society in its implementation, from the conscious need for its application. The absence of such "objective" prerequisites increases the possibilities of violation of tolerance, affects the behavior of officials, in the activities of local authorities, in interfaith relations. There are often cases of the manifestation of preferences of one (as a rule, the most common) religion, which entails the infringement of the interests of others, there are arbitrary actions of local administrations, which aggravates the ethnoconduction contradictions, generates unlawful excesses.
For a public mood, shared by the overwhelming part of the Russian population, is characterized by a loyal attitude towards people of other beliefs and beliefs, willingness tolerance, goodwill, cooperation in various fields - from life to politics. Unlike some religious leaders, the majority of the population (more than 70%) does not agree with the idea of \u200b\u200bexclusivity, the only truth of one or another religion, especially with performances against other religions.
Tolerant international education is a multifaceted process. Here, the appeal to each aspect of the problem requires serious attention and tact. It, in particular, implies the exact use of the name of ethnic groups and state-territorial entities (for example, Tatarstan, and not the Tataria, Bashkortostan, not Bashkiria), the exclusion of any prejudice against any ethnic group, the argued criticism of some of those who received the distribution of stereotypes, prejudices and myths, even Incorrect interpretations of terms, for example, such as "ethnic crime." The debunk of such myths, showing that usually criminal groups are completed from representatives of different nationalities - an important prerequisite for the upbringing of tolerance.
Such myths include the exceptional threat of "Islamic Extremism" in Russia. First, the desire to cover with religious ideas to justify their illegal actions in the world is observed in many countries where various religions are distributed. So, in Olster or Croatia, opposed the adherents of Christian denominations. And the most important thing is that Islam as religion can not be extremist. Another thing is to distribute radicalism among the Muslim youth of Russia, the separatist rate for the use of Islam to justify extremism and terrorism. However, the reasons for the spread of these ideas among young people are not in Islam, but to a greater extent in the living conditions of the followers of this religion in a particular region of the country. According to research, it is among the Muslim youth that there is a level of unemployment, lower than the standard of living, they have great difficulties in adaptation to modern realities, among other things, because of the paternalistic Muslim traditions; Patriarchalically educated Islamic young people are painful than followers of other religions, is experiencing the crisis of traditional values \u200b\u200band lifestyle.
Chapter 3. Socio-pedagogical conditions for solving problems of tolerance in modern society
3.1 The main directions of work on the formation of tolerant relations
Due to the relevance of a comprehensive study of human rights problems and tolerance, the question arises: Do there be necessary systems in the country, mechanisms for their security, protection? Among these are the following: judicial protection, non-judicial protection and activities of non-governmental human rights organizations (NGOs). It is indicative that, according to experts, only about one third of Russians have real opportunities to protect their rights in case of their violation. There is also less opportunity for this in residents of the North-Western, Central, North Caucasus regions of the country. The problem of protecting its rights is facing most social groups, among which are indigenous small peoples of the North, entrepreneurs, Russians living abroad, refugees and forced displaceders, prisoners, military personnel, pensioners, women and children, disabled people and other socially vulnerable segments of the population.
The democratic system of protecting human rights assumes the opportunity for any citizen to contact the courts of various instances. The judicial system is the most effective mechanism for restoring violated rights; It is the main structure to protect human rights at the national level.
The mechanisms of non-judicial protection of human rights belong: the Institute of Commissioner for Human Rights in the Russian Federation and the Commissioners for Human Rights in the Subjects of the Federation; Commission on Human Rights under the President of the Russian Federation; Prosecutor's Office of the Russian Federation; College of lawyers, ministries and departments of the Russian Federation, etc.
The missing link in the mechanism of ensuring human rights in Russia is the activities of non-governmental human rights organizations (NGOs). And, first of all, because there is no common information source in the field of human rights, affordable lawyers, journalists, all interested parties and organizations. Databases extending on a commercial basis cannot solve problems, because They do not have a special "human rights" orientation, usually do not contain materials of international level, sold at a high price and are not, therefore, publicly available. Human rights defenders need to draw attention to human rights violations. In many countries of the world, public campaigns organized by NGOs represent a powerful tool for the struggle for human rights and freedoms, a serious argument for the authorities. There is no such practice in Russia.
Important importance in the practical implementation of human rights activities and the establishment of tolerant relations in society has education and education in families, schools, universities. Education in the spirit of tolerance is very significant for raising the self-assessment of the personality, the formation of a citizen, peaceful neighboring of different peoples, different nationalities, people of different faith and various political and other beliefs. According to the participants of sociological surveys, teachers of schools and teachers of universities, the situation with human rights education is satisfactory only in part. First of all, because the scientific foundations of such teaching are not developed. There is still no special interest from competent structures in the introduction of special courses on citizen and human rights, an active study of international legal instruments.
Universal respect and observance of human rights in Russia is impossible to achieve without a radical fracture in the distribution of knowledge about human rights and the cardinal update of secondary and higher education in this area. Therefore, the Commission on Human Rights under the President of the Russian Federation stands for the creation of a public-public federal center of information and to promote human rights education, democracy and culture of the world - as the All-Russian Coordination Center for the Organization of Effective Distribution of Information on Human Rights, Development of the Concept and Program of Preparation and Retraining Program for Rights A person for various categories of civil servants at all levels of formal and informal learning.
In connection with the problem under consideration, the question arises about the place and role of those or other state and public structures in ensuring human rights and in the formation of tolerant relations. It is not interesting that, first of all, the polls are called non-governmental human rights organizations, in the second - the Office of the Commissioner for Human Rights in the Russian Federation, to the third is the system of school and higher education. Next follow the institutions of culture, the media. To the stage below - federal bodies, religious organizations. And in the last place - federal authorities, legislative and executive bodies of the authorities of the constituent entities of the Russian Federation. Obviously, the latter of these issues are engaged in extremely few.
As for the urgent problems, which are designed to solve all these structures, then among the priority measures the following is possible:
· To introduce knowledge of human rights and freedoms to educational standards;
· Develop a federal target program of education and education in the field of human rights;
· Prepare a variety of information and educational and Methodical Literature for teachers and students;
· Prepare specialized computer databases for human rights;
· Prepare and disseminate informational materials for human rights and other public organizations;
· Develop approximate educational programs for universities in the field of human rights;
· Prepare and disseminate information materials for civil servants;
· To introduce and promote regulatory and legislative acts that limit and prohibit the manifestations of interstitivity (extremism, chauvinism, nationalism, xenophobia, etc.), to achieve their adoption;
· Special attention should be paid to the creation of a tolerant climate in the regions, in particular in the youth-student environment, in relations between representatives of various political parties and social movements.
Interestingly, in a number of regions there are already targeted programs for solving such tasks that seek to comprehensively approach the problem. Thus, in the Kama region there is a law of the Perm region about the "Target Program for the Development of the Political and Legal Culture of the Population of the Perm Region for 2002-2006", which includes the section "System of measures to counter political extremism, the formation of political tolerance situations in the region, providing for the organization of youth discussions, intellectual games, etc. events; introduction to the program of educational institutions of special training courses dedicated to religious, ethnic, gender and other aspects of tolerance; holding in universities of "round tables" on the religious aspects of the political life of the Kama region at the present stage; preparation of printed materials (methodical, textbooks, brochures, etc.), containing clarification of the principle of tolerance as an essential element of democratic political culture, etc.
All activities aimed at establishing a tolerant climate in Russian society are eventually aimed at ensuring human rights. They are inextricably interrelated among themselves. Today, issues of extremely important and difficult issues are promoted to the fore. Along with scientific analysis, practical actions are needed to implement the principles of tolerance in the political life of society, the daily life of citizens. Such events could be in all regions, throughout the mill in general. Thus, they would contribute to the strengthening of legal and political tolerant culture in Russia, ensuring human rights and freedoms, and, consequently, social stability.
3.2 Methodological materials on the formation of plants of tolerant consciousness
After analyzing the work of scientists, having familiarized himself with the practice of forming tolerance in the center of "Care", we conclude that the following system of work will be promoted to enhance the efficiency of work in this direction, including exercises, trainings, lectures, discussions, games.
Methodik social work on the formation of tolerant consciousness.
Exercise "What is tolerance".
Tasks: To enable participants to formulate the "scientific concept" of tolerance; Show multi-term concept "tolerance".
Necessary time: 25 minutes.
Auxiliary materials: definitions of tolerance written on large sheets.
Preparatory stage: Write the definitions of tolerance on large sheets and attach them before starting classes to the chalkboard or walls of the revolving side to the audience.
Definitions of tolerance.
Colorfully write definitions on Watman sheets: on one side "Tolerance is ...", and on the other side - the definitions themselves. Before the start of the classes, attach these sheets onto the board or on those walls so that "tolerance is ..." is written on the front side. After the speeches of representatives of subgroups, turn them with the other party.
Tolerance definitions:
1. Cooperation, spirit of partnership.
2. Willingness to put up with someone else's opinion.
3. Respect of human dignity.
4. Respect for the rights of others.
5. Adopting another as it is.
6. The ability to put yourself in place of another.
7. Respect for the right to be different.
8. Recognition of diversity.
9. Recognition of the equality of others.
10. Tolerance to other people's opinions, beliefs and behavior.
11. Refusal of dominance, harm and violence.
Procedure for conducting. The presenter divides participants into groups of 3-4 people. Each of the groups will have to develop as a result of "brainstorming" its definition of tolerance. Ask participants to include in this definition, what, in their opinion, is the essence of tolerance. The definition should be brief and tank. After discussion, the representative from each group introduces the definition of all participants.
After the discussion is completed in groups, each definition is written on the board or on a large sheet of Watman.
After the groups appear their definitions, the lead turns in advance prepared definitions of the "face" to the audience. Participants have the opportunity to familiarize themselves with the existing definitions and express their attitude towards them.
Issues for discussion:
What distinguishes each definition?
Is there anything that combines some of the proposed definitions?
What determination is the most successful?
Is it possible to give one definition to the concept of "tolerance"?
In the process of discussion, pay attention to the following points:
The concept of "tolerance" has many parties;
Each of the definitions revealed some of the faces of tolerance.
Exercise "Emblem of tolerance".
Tasks: continuation of work with the definitions of tolerance; The development of fantasy, expressive ways of self-expression.
Necessary time: 20 minutes.
Auxiliary materials: Paper, color pencils or markers, scissors, scotch.
Procedure for conducting. At the previous stage, participants developed their own definitions of tolerance and familiarized themselves with existing ones. The presenter notes that the discussion took place on the intellectual, abstract level. The next exercise will allow you to approach this concept on the other hand, the participants will have to create an emblem of tolerance. Everyone will try to independently draw such an emblem that could be printed on super packages, political documents, national flags ... (the drawing process takes no more than 5 minutes.). After completing the work, the participants consider each other's drawings (for this you can walk around the room). After familiarization with the results of creativity, other participants should be divided into subgroups based on similarities between drawings. It is important that each participant independently decided to join this or that group. Each of the subgroups formed should explain what is common in their drawings, and put forward the slogan, which would reflect the essence of their emblems (discussion - 3-5 min). The final stage of the exercise is a presentation of the emblems of each subgroup.
Tolerant personality (training).
Objective: Give an idea of \u200b\u200bthe peculiarities of the tolerant and intolerant personality and the main differences between them.
Exercise "The features of the tolerant personality".
Objectives: introduce the participants with the main features of the tolerant personality; To enable teenagers to assess the degree of their tolerance.
Necessary time: 15 minutes.
Materials: Replaims of the questionnaire for each participant (see Appendix No. 4).
Preparation: A questionnaire blank with a "B" column on a large sheet is attached to the board or wall.
Procedure for holding. Participants receive the questionnaire forms. The presenter explains that 15 characteristics listed in the questionnaire are characteristic of the tolerant personality.
Instruction: First, in the "A" column, place:
"+" Opposite those three features, which, in your opinion, are most pronounced;
"0" opposite those three features that, in your opinion, are most characteristic of a tolerant personality.
This form will remain with you and no one will know about the results, so you can answer honestly, without looking around.
On the filling of the questionnaire gives 3-5 minutes.
Then the host fills the pre-prepared questionnaire form attached to the board. For this, he asks to raise the hands of those who noted the first quality in the column. The number of responses is calculated by the number of answers for each quality. Those three qualities that scored the greatest number Points, and are the core of the tolerant personality (from the point of view of this group).
As a result of the occupation, participants get the opportunity: to compare the idea of \u200b\u200bthe tolerant personality of each of the members of the group with a general group representation; Compare an idea of \u200b\u200byourself ("+" in the column "A") with a portrait of a tolerant person, created by the group.
Lecture "What is the distinguished by the tolerant personality from the intolerant".
The purpose of the lecture: Familiarization with the ideas of psychologists about the tolerant personality.
Necessary time: 20 minutes.
Procedure: The presenter reads a lecture on the main differences between the tolerant personality from the intolerant.
I and group. Self-knowledge (training).
To be accepted to others - does not mean both all (discussion).
Objective: The formation of a positive self-assessment of students, a positive attitude towards the uniqueness of everyone.
Plan lesson:
Reasoning leading about differences between people.
Next, it is proposed to write 10 phrases on the leaflet, beginning with the words "I want ...", and find a partner with which there are no less than three coincidences. In these subgroups, it is proposed to discuss the inconsistent points (why is it important to write?).
Then it is proposed to remember the situation when "want" participants did not coincide with the intentions of the group, and the further behavior of the participant in this situation. Those interested to offer their own option of possible behavior, explaining why it is important for him personally. The occupation of the discussion on the topic: "Have a idol - what does this mean?".
Summary Classes:
Feel your belonging to the group, want to be like someone, to be accepted by your peers, imitate someone who is more successful to you - this is normal. But it is important to remain ourselves: with your desires, goals, rules, values.
Each of us is unique in its own way and unique. This person is different from the car. It is uniqueness - the most important human dignity. It is the uniqueness of a person attractive. Probably, people are needed and an interesting friend is precisely because they differ from each other. Communicate with the exact cost of a copy is not interesting. Yes, and any copy is always worse than the original. Therefore, the desire to "be like someone" is doomed in advance for failure.
Loneliness (training).
Objective: The formation of an adequate relationship in adolescents to the sensation of their own autonomy as a periodically arising normal state of an exploring personality.
Plan lesson:
Subgroups are invited to create sculptural groups on the topic "loneliness" and offer their situations when a person may experience loneliness. Next, work is carried out on the type of "brainstorming" on the topic: "pros and cons of loneliness."
After that, an exercise on relaxation is offered - the "Temple of Silence" - and students are given the opportunity to make an arbitrary sketch of his personal "temple of silence" (materials for drawing each chooses to its taste).
Exercise "Temple of Silence".
Participants are sitting in convenient poses for them.
Leading: "Imagine yourself to the crowd of a crowded and noisy city on the outskirts. Try to feel how your legs step on the pavement, hear the sounds of transport, the voices of the crowd, the sounds of your and other steps ... What else do you hear? Pay attention to other passersby. There are many of them, very much. They merge into one solid stream. But you can stay on some expressions of individuals, figures ... Maybe you see something else? Pay attention to shop windows, kiosks ... Maybe you see somewhere in the crowd familiar faces? Maybe you come to someone or pass by ... Stop and think that you feel on this noisy business street. Having passed a bit, you will see a big building, unlike others ... Big sign is reading: "Temple of Silence." You open these doors and find yourself surrounded by full and deep silence. Listen to her, to yourself in this silence. Feel silence and yourself inside it, allow yourself to be soaked in this silence. What is she? What are you? Please as much as you want.
When you want to leave the building, push the door and go out into the street. How do you feel here? What changed? Remember your way to the "Temple of Silence" to be able to return here, when a desire to be visited alone with himself. "
Materials for classes: Paper, colored shallow, pastel, paint. It is possible to use music for relaxation.
The game "I and the other" (game script).
"We want to introduce you and friends with an educational project that can teach to formulate your position and defend it, based on various situations." The idea of \u200b\u200bthe project belongs to Y.D. Türneru and G.V. Vissera - StitchingVredeseducatie employees (Utrecht, Holland). In Holland, this project was implemented at the exhibitions "I see something strange" and "strange is an unusual usual" addressed to Dutch children. In Russia, members of the Dutch colleagues became members of the Group House (Children's outdoor Museum), Similar exhibitions called "I and the Other" were held.
Stroke Game:
Everyone receives cards where they mark their position in relation to heard from the lead. Next, 2 teams of "defenders" and "opponents" of this situation are collected. After discussion, the team draw a sign allowing or prohibiting this situation. After discussing the second concept, the commands are associated again and signs are drawn again. You can use these signs by defining your position.
Text number 1. Prejudice (the text will be distributed to all participants of the game, they read it and enjoy them when discussing).
"Prejudices are peculiar to all people, and is not always bad. There are prejudices that have a positive value. For example, the approval of the "man - family feeder" or "Woman - the Keeper of the Home Field" is essentially prejudices that secure certain norms of people's relationships. Often prejudice play the role of a protective mechanism, especially in situations of collision with something incomprehensible, strange, causing anxiety, for they create a sense of confidence and security before the unknown. But if the prejudices are so good, then you need to part with them? In order to answer this question, you need to figure out the mechanism of their formation.
Prejudice is the first, as a rule, painted by emotion and not supported by the analysis (coming before the reason) the reaction to someone else's, the other. At the same time, our perception of this other is deprived of objectivity, because Choosing some one sign, we build a conclusion based on it in general.
A person with prejudice, as a rule, has a limited idea of \u200b\u200bthe subject of its prejudice. But when he is trying to prove it, he easily finds examples that justify him. So there are superficial generalizations, stereotypes that often lead to conflicts. (Examples of this - those who run in our society about the "persons of the Caucasian nationality" or anecdot about Chukchi.) Negative prejudices are dangerous to those lead to violation of human rights and child rights. They cause those against whom a sense of humiliation and a response, which puts barriers in the relationships of people. That is why it is necessary to part with prejudice. But this is not easy to do. Albert Einstein argued that it was easier to split the atom than to convince someone to part with his prejudices. Prejudice Stubbych because related to emotions. In order to refuse them, you need to proceed from emotions to think about, asking yourself a question about the reason for your own negative reaction. "
Text number 2. Discrimination (the text will be distributed to all participants of the game, they read it and enjoy them when discussing).
"Negative prejudices, accompanied by active actions, are called discrimination, i.e. limit on racial, religious, ideological, property and other signs. Discrimination affects people to the extent that they are different. But a different way of life maybe just as good as our. Children must be proud of the color of their skin, their own history, know their roots, but at the same time be able to appreciate the not similar to themselves. It is very important for its own identification and formation of that positive image, on the basis of which others make up their impression about us. Acquaintance with the culture, customs and lifestyle of other people, the ability to take the position of another helps to explain our prejudices, and therefore eliminate the motives for discrimination. At the same time, the knowledge of the other is not yet a guarantee of the relationship to him. " The presenter asks the players to raise prohibiting or allowing signs and express their attitude to the read. "
Text number 3. The "scapegoat" phenomenon (the text will be distributed to all participants of the game, they read and enjoy them when discussing).
"People who are different from others, easily become" scapegoats ". This image dates back to ancient European legend in which the goat, symbolically loaded by sins and disadvantages of his people, was expelled to the desert. Thanks to this, people got the opportunity to gain internal harmony, but at the same time lost the ability to self-improvement. Options for the manifestation of this phenomenon are numerous. If the society feces unemployment, if the football team loses, and a tense atmosphere reigns in the classroom, there is always a "scapegoat". The mechanism of action of the phenomenon "goat of the scape" is a triangle. Here, there must be a fillingler - the leader, then a support group and, finally, the "goat of the scapeman". The instigator needs a group that supports it, and that, in turn, does not take anything in defense offended because of the fear of becoming the target. "
"In China, it is considered indecent to kiss another when meeting, and we have kisses are the usual manifestation of sympathy. In China, they do not drink cold water, and we have thirst for thirst in the heat. In China, the main dishes are submitted at the beginning, and then it follows the soup, and our soup is considered the first dish. In China, the peel with vegetables and fruits believes the blade of a knife directed from themselves, and we have to themselves. "
Spend a kind of game. Let those who believe that the behavior of the Chinese is strange, will raise right hand, And those who think that it is usually, left. The response of the participants will give the basis to talk about what is not "bad" and "good", "natural" and "unnatural" customs. Every people have the right to their own.
Discuss also with friends, what role is in some peoples of Australia, Africa, South America, painting of the face, tattoo and puncture, as well as how these elements are used in the modern youth environment. Pay attention to the fact that in the same case painting, piercing, tattoo are signs of belonging to a specific social group, a signal about the intentions of a person. Finally, they demonstrate the presentation of people about beauty. In other words, these elements have the same function in different cultures.
The game ends when the topic of conversation is exhausted.
Conclusion
The formation of culture of tolerance is of particular relevance in the light of the globalization currently. Under its impact, the world is becoming more complete.
Various cultures, religions, civilization interacted before. At the same time, an acute female has often arose, and intolerance. However, their main foci were separated by geographically, being fell apart from each other. Now global communication, financial, migration flows struck huge bars in existing barriers, recounting different cultures and lifestyles in the unified space of world society. There is a dense, all-permissive network of public relations. Intolerance under these conditions generates high voltages capable of blocking the vital activity of social systems both at the national and world levels.
At the same time, globalization clearly demonstrates the inexhaustible manifold of socio cultural traditions and the forms of the social device, the norms of relationships and value orientations inherent in different communities. With each decade, this variety is not only not reduced, but it grows, sometimes in geometric progression, challenging the ability of the human race itself to regulate contradictions arising on this basis, not to interfere with acute conflicts and collisions.
The society is interested in his members, especially the youth, formed an open thinking, awakened interest in the dialogue of followers of different worldviews and political preferences for the elimination of prejudice against each other on the basis of tolerance and constructive cooperation in the name of the universal benefit. At the same time, the Company stands for tough suppression of any extremist actions, for the inevitability of the punishment of their inspirations and participants.
The widespread and complete approval of the atmosphere of tolerance and at the same time active rejection of the manifestations of extremism is a long process. Here, much depends not only from state bodies and public, including the youth, organizations, but also from the education and education system, from the media, cultural figures, from overcoming their indifferent attitude to the existing - far from tolerance - positions and the businesses , Extremism relapses. Significance and culture of political figures, the leaders of public, especially the youth, movements of modern Russia are also able to provide significant impact.
List of used literature
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Attachment 1
Types of tolerance
| Types of public consciousness | Types of tolerance | Signs of tolerance |
| Mythological | "Hidden" tolerance | "Tolerance is not yet comprehended conceptually. Society tolerant refers to the specifics of philosophical thinking, since it does not lead to the destruction of the images of mythical consciousness, but ultimately there is a tendency to suppress philosophy ... " "In the structure of absolute faith, monotheism, tolerance is impossible in principle, since it destroys absoluteness, but religious wars, the basis of which was religious intolerance, ultimately, and prepared the legitization of tolerance ..." |
| Secular | "Cultural" tolerance | "In a secular society, tolerance becomes a reality as a result of recognition as true universal moral principles. On a given basis, respect for other, the adoption of ethnic and national peculiarities, the collapse in social views, which are generated by the characteristics of living conditions, professional activity, cultural traditions. Tolerance here is a consequence of high spiritual and moral culture ... " |
| Scientific public | Tolerance in the field of scientific mentality | "Tolerance to other people's opinions in the field of science is important only where the question has not yet been identified completely; Theoretical truth built on irrefutable evidence requires recognition. In cases where the arguments of ProTContra Tolerance may be presented in a certain question takes place when assessing opponent's arguments. " |
Appendix 2.
Models of tolerance
| Models of tolerance | Features of models of tolerance |
| Tolerance as indifference | "Tolerance with such an understanding acts as essentially indifference to the existence of various views and practices, since the latter are considered as an unimportant in the face of the main problems with which society has a business." |
| Tolerance as the impossibility of mutual understanding | "According to this understanding of the tolerance, religious, metaphysical views, the specific values \u200b\u200bof one or another culture are not something minor for human activity and for the development of society. Tolerance in this case acts as respect for another, whom I cannot understand and with which I can not interact " |
| Tolerance as condescension | "In the event of this understanding, tolerance acts as conducive to the weakness of others, combined with some fraction of contempt for them. For example, I have to endure views, the failure of which I understand and can show, but it makes sense to enter a critical discussion with such a person. " |
| Tolerance as an expanding of your own experience and critical dialogue | "Tolerance in this case acts as respect for someone else's position in combination with the installation on a mutual change in positions as a result of a critical dialogue" |
Appendix 3.
2001 survey data regarding a number of household situations where ethno-confessional factors are present.
Appendix 4.
A questionnaire form for the exercise "The features of the tolerant personality"
"Education is above all human studies"
V.Sushechinsky
In the last decade, the term "tolerance" was firmly entered into scientific and pedagogical literature. IN different languages The word "tolerance" is similar and is a kind of synonym for "tolerance". The basis of tolerance is the recognition of rights in contrast.
The main criteria of "tolerance" and their indicators can be determined, based on the definition of the concept of "tolerance" - an active moral position and psychological readiness for tolerance in the name of positive interaction with people of other culture, nation, religion, social environment.
1995 At the initiative of UNESCO was declared an international year of tolerance. Since that time, the word "tolerance" firmly entered our daily life. Representatives of more than 185 countries signed a declaration of tolerance principles in which this term clearly determined. It is formulated as follows: "Tolerance (from lat. Tolerantia - patience; tolerance for someone else's lifestyle, behavior, customs, feelings, opinions, ideas, beliefs) - these are respect, adoption and correct understanding of the rich diversity of cultures of our world, our forms of self-expression and Methods of manifestations of human individuality. Tolerance is harmony in a variety. This is not only moral debt, but also a political, legal need. Tolerance is a virtue that makes it possible to achieve peace and contributes to the replacement of the culture of the world of the world. She contributes to knowledge, openness, communication and freedom of thought, conscience and beliefs. "
Tolerance - tolerance with respect to dissent, strangers, beliefs, behavior, to criticism by other ideas, positions and actions, etc. ...
Tolerance is what makes it possible to achieve peace and leads from the culture of war to the culture of the world.
Tolerance is human virtue: the art of living in the world of different people and ideas, the ability to have rights and freedoms, while not disturbing the rights and freedoms of other people. At the same time, tolerance is not a concession, condescension or indulgence, but active life position Based on the recognition of another.
Tolerance also requires the provision of opportunities for social development to every person without any discrimination. This is the quality of the person, which is the component of the humanistic orientation of the person and is determined by its value attitude towards others.
2003 was declared UNESCO for tolerance. This is explained because the events occurring in the world often wear the nature of inter-ethnic, religious conflicts, racial discrimination.
It is generally recognized that humanity lacks tolerance, and simply speaking, mutually respectful, benevolent - tolerant relations to each other. Because of such a deficit, there is a lot of trouble. It would seem, so simple - live and let's live with others, have their own way of life, faith, express our worldview privately and publicly, recognize the right of others to the same thing, and everything will be fine. But for some reason it does not work. Obviously, the problem of tolerance affects some deep level of subconscious, and no rationalistic arguments of the mind often act. Therefore, a great importance today for our country has the theoretical and practical development of the principles, methods, forms and content of new, cultural education, upbringing.
At the same time, tolerance does not at all mean indifference to any views and action. So, for example, immoral and criminal put up with racism, violence, humiliation of dignity, infringement of the interests and human rights. It is impossible to put up if scientific data or information experimentally proven are distorted.
If it is impossible to unequivocally appreciate what is better, which is more optimal, where the truth is, it is advisable to respectively and calmly refer to dissent, remaining with his beliefs.
Can be considered tolerance as social normwhich includes the following components:
- social susceptibility of interacting entities, interest in each other's peculiarities;
- recognition of partner equality;
- refusal of domination and violence;
- willingness to take another way it is;
- Trust, the ability to listen and listen to another;
- Ability to sympathy, empathy
Another approach to strengthening tolerance is expressed in creating the conditions necessary for human rights. In the field of education and development, tolerance means openness, real interest in cultural differences, recognition of diversity, the development of the ability to recognize injustice and take steps to overcome it, as well as the ability to constructively resolve disagreements.
Tolerance is the condition of the normal functioning of civil society and the condition for the survival of humanity. It is in this regard that there is a need to form the ability to be tolerant in the younger generation.
The problem of tolerance can be attributed to the educational problem. The problem of communication culture is one of the most sharp in school, and in society as a whole. Perfectly realizing that we are all different and that you need to perceive another person as it is, we do not always behave correctly and adequately. It is important to be tolerant in relation to each other, which is very difficult.
Unfortunately, the spirit of intolerance, dislike to other culture, lifestyle, beliefs, beliefs, habits always existed and continues to exist in our time both in society as a whole and in individual institutions. Not exception and school. It should be noted that the subject of intolerance in school can act as a national, religious, ethnic, social, sexuality of the child and the features of its appearance, interests, hobbies, habits.
A special role in the formation of tolerance in all categories of trainees - from preschool to the postgraduate educational system - belongs, of course, teachers.
Currently, all the teachers face the question: how to ensure the formation of the tolerant qualities of the student of a schoolboy in the process of polycultural education. In the modern sociocultural situation, the school should be a place where favorable conditions are being created for inter-ethnic communication, where all students are given respect for their culture and cultures of other nations, since it is in the educational and educational process that situations are created by cultural, interpersonal, interethnic, formal and informal communication situations. .
In my opinion, the formation of such qualities, as a recognition by a person of another, adoption, understanding would elarely solve the problem of the upbringing of tolerance.
Tolerance is a new basis for teacher's pedagogical communication and a student, the essence of which is reduced to such principles of learning, which create optimal conditions for the formation of educational cultures of dignity, self-expression of the personality, eliminate the fear of fear of an improper response. Tolerance in the new millennium - a way to survive humanity, condition harmonious relationship in society.
To date, there is a need to raise the culture of tolerance from the very first days of study. Global education is designed to educate the sense and consciousness of responsibility for the present and the future of the world in which they live. It proceeds from the fact that prejudices in relation to foreign cultures (and to their own) arise due to the lack of knowledge of people about people and their relationship, national cultures and traditions. To show tolerance is to recognize what people differ in appearance, the situation, interests, behavior and values \u200b\u200band have the right to live in the world, while maintaining their individuality. Tolerance is a global problem, and most effective way Its formation among the younger generation is upbringing. Education in the spirit of tolerance contributes to the formation of independent thinking skills in young people, critical understanding and developing exercises based on moral values.
In pedagogical practice, many methods, forms and techniques for the upbringing of tolerance in schoolchildren associated with the organization of children in the classroom, using works of fiction and movies, organization of dialog forces of work (discussions, disputes, debates) were accumulated.
Pedagogical technologies should be based on a systematic approach to the upbringing and synthesis of forms of productive activities of students.
In this regard, the teacher at the subject lessons, especially cool clockMust pay attention to patriotic education aimed at the formation of a valid attitude towards his homeland, native places, historical past, native culture, own people and the peoples of Russia. One of the priority tasks of the upbringing at the present stage is the upbringing of such a citizen of society who loves their homeland, respects the state and its laws, tolerances to the peoples inhabiting Russia, seeks to work for her good, for the prosperity of the deception, proud of the achievements of the country and its region.
A positive civil position should be part of the worldview of the student, to determine his actions against the state, to unite faith in the future of Russia. A person who does not like his land does not feel attaching to his land, does not know the history and culture of his people, can not be a truly citizen and patriot. Motherland can be associated with home, village, edge, republic, all the state, and best if the borders of the Motherland will gradually expand and include all parts of the whole - the house, the village (city), Russia.
The school is designed to take care of the formation of a child's psychology, in raising him in the spirit of tolerance and fraternal love for people, the school is obliged to teach young people with the ability to distinguish good and evil.
The education system in Russia should not be based on regular planetary utopians and disregard for the religious-ethical basis of culture, therefore, our goal is to create an education system based on deep development spiritual Heritage Rossi. Patriotic education should be harmoniously combined with the admission of students to the best achievements of world civilization. This system Must contribute to the development of continuity thinking, commitment to its national heritage and awareness of his role and place in world spiritual development, also respect and openness to all other systems and traditions. Only deep and conscious love for her heritage encourages a person with respect to relate to the feelings of others, to be sensitive to tragedies of the Fatherland and the people.
Pedagogical principles are based on students:
→ Humanization of learning, standing on the fact that every person is unique, every child is a miracle.
→ Integration of various types of art: music, visual art, theatricalization elements, games.
Wide attraction of game technologies, interest, as factors of pedagogical freedom of learning.
An important role in attachment to cultures, solving problems of mutual understanding and mutual enrichment, the increase in the culture of interethnic communication is played. The development of national languages \u200b\u200bis today one of the priorities of the state policy of the Russian Federation. In different regions of the country, it is suitable in different ways, but common to all is the preservation of languages \u200b\u200bas the basis of the vital activity and culture of ethnic groups, the harmonization of interethnic relations.
Language learning is one of the most efficient ways of upbringing in the spirit of tolerance and mutual understanding. After all, only possession of the language of other culture opens the opportunity for its comprehensive and reliable understanding.
It is necessary to pay special attention to the upbringing of historical memory, the truth about the formation and development of our multinational state, which acquires particular importance to establish objective truth, the formation of a personal position. In the pedagogical aspect, the unity of historical knowledge and culture indicates the inviolability of intercultural and interethnic ties, contributes to mutual understanding and mutual enrichment of peoples.
Much value for students have ethnographic knowledge about the origin of peoples, with representatives of which they study together, about the originality of national etiquette, rites, life, clothing, art, art crafts, holidays. It is important that the class leader not only exhibit competence in these issues, but also used accumulated knowledge in educational work, during a conversation, visits to students of local history and literary museums, various national cultural centers, theaters, exhibitions, folk concerts, views of the films of national studios and etc.
The joint activity of children creates a common emotional experience, the guys have help with each other when performing the task, compassion, experience failures and rejoice in success. They become tolerant, kinder, just as in assessing their actions and actions.
The problems of education of tolerance are becoming particularly relevant in our days, because Strengthery increased in human relationships. It is impossible to do without careful analysis of the reasons for the mental incompatibility of human communities. It is on this basis that can be found. effective means Preventing confrontational processes using the possibility of education. Initially, the man is laid as good and evil principles and their manifestation depends on the living conditions of a person, from the environment in which he lives and develops, from mentality, which directly affect the individuality, on the worldview, stereotypes of behavior.
The lessons of the aesthetic cycle have a large emotional impact on the younger generation.
The orientation of the teacher to comprehend the meanings of behavior and actions of children means that the tasks of understanding the child are coming to the fore.
The formation of the culture of interethnic and interpersonal relations requires the interaction of the school with the family, with the social environment. It is necessary to carry out competent secular and religious policies in society, appropriate the focus of the media, literature, cinema. The upbringing of the culture of tolerance, in our opinion, should be carried out according to the formula: "Parents + Children + Teacher".
Events in which parents take part, serve good example The interaction of the two most important factors in the life of a child school and families, uniting their efforts in the educational process, aimed at raising an open, unbiased attitude towards human manifold.
The path to tolerance is a serious emotional, intellectual work and mental tension, because it is possible only on the basis of changes in itself, its stereotypes, its consciousness.
The teacher's pedagogical activity should be a living sense and living communication on the basis of a living word, a living concept, which, in turn, is not important in itself, but as a way is not just tolerance, understanding, and the path to tolerant interaction, mutual understanding . If the teacher is tolenenten, he is sure, open, benevolent. He speaks towards the student as a mentor.
Education in the spirit of tolerance should be directed to opposition to influence, causing feeling fear and alienation in relation to others. It should contribute to the formation of independent thinking skills in young people, critical understanding and developing exercises based on moral values.
Main target of education:
. promote the maximum widespread of ideas and social samples of tolerance, practical admission to the culture of children's tolerance;
. Promoting the formation of a person who has a sense of self-esteem and respect for people who can build relations in the process of interaction with students of various beliefs, nationalities based on cooperation and mutual understanding.
The identity of the child is formed under the influence of the awareness of himself with a person with all the human manifestations inherent in him in actions, feelings, relations and by attaching it to universal values \u200b\u200band culture.
One way to achieve tolerant relationships of adolescents to each other is to teach assherivational behavior. Assertility is considered as an ability of the person to openly and freely declare about their desires, requirements and to achieve their incarnation. With regard to adolescents, this denotes the ability to optimally respond to comments, fair and unfair criticism, the ability to speak to yourself and the surrounding "no", to defend its position without infringing the advantages of another person. It is important to learn teenagers with the ability to ask others about favoring, without feeling awkwardness. All this will allow you to save partnerships with the surrounding people.
Bibliography:
1. Seminal L.I. Learning dialogue. Tolerance: association and effort. // Family and school. 2001 №№11-12.
2. Stepanov P. How to bring up tolerance? // Folk Education. 2001 №9, 2002 №1, 2002 №9
3. Rierdon B. E. Tolerance - the road to the world. M., 2001.
4. Pikalova T.V. The formation of the tolerant qualities of the student of a schoolboy in the process of polycultural education in the lessons.
5. Makova L.L. Education of tolerance in the educational process of the school as a way to overcoming interpersonal conflicts of adolescents.
6. Vorobyva O.Ya. Pedagogical technology to educate students., M., 2007
7. Bayborodova L.V. Education of tolerance in the process of organizing activities and communication schoolchildren. // Yaroslavsky Pedagogical Bulletin. 2003 №1
Tregubova Olga Ivanovna
Teacher Informatics and ICT
MOU "Lower School"
Tyumen region
Surgut district
KhMAO - Ugra
Kaluga State Pedagogical University. K.E. Tsiolkovsky
Institute of Social Relationship
Faculty of Social Work
Department of "Socio-Psychological and Humanitarian Disciplines"
Graduation qualified work
on the topic: Problems of tolerance in modern society
Kaluga - 2010.
Introduction
Chapter 1. Methodology for studying problems of tolerance
1.1 The essence of the concept of "tolerance" and its relevance in the conditions of modern Russia
1.2 Formation of pedagogy tolerance in foreign and domestic science
1.3 Investigation of problems of tolerance in psychology
Chapter 2. State-legal regulation of tolerance problems in modern society
2.1 Analysis of legal acts on tolerance issues
2.2 The role of religion in the formation of tolerance
Chapter 3. Socio-pedagogical conditions for solving problems of tolerance in modern society
3.1 The main directions of work on the formation of tolerant relations
3.2 Working method for the formation of tolerant relations
Conclusion
List of used literature
Attachment 1
Appendix 2.
Appendix 3.
Appendix 4.
Introduction
The formation of civil society in Russia is possible only with the assimilation of fundamental democratic values. One of these values \u200b\u200bis tolerance - an indispensable condition for the survival and development of modern civilization. The high rates of displacement and migration of the population led to the social interaction of representatives of different communities. The problem of tolerance is relevant for modern Russia due to its multinational composition and multi-confessionality, as well as in connection with the peculiarities of the experienced period of history - the collapse of the USSR, local wars, the strengthening of separatist sentiment, the growth of national extremism, etc. This is largely explained by those efforts that are currently being taken by various public and state institutions in Russia for the formation of high tolerance in society. In connection with the transformation of Russian society, its integration into the world community, a decrease in consent and tolerance in society, there is a need for the analysis of social and cultural prerequisites for tolerance, as well as the trends of its dynamics. Currently, the problem of the formation of tolerance is especially acute. Its relevance is explained by a number of reasons: a sharp bundle of world civilization in economic, social and other signs and related growth of intolerance, terrorism; development of religious extremism; The aggravation of interethnic relations caused by local wars, refugee problems, etc. To solve this problem, it is necessary to consider the essence and peculiarities of tolerance in the polyethnic Russian state, the study of which is at the junction of a number of humanitarian disciplines - sociology, history, psychology, pedagogy, political science. Tolerance as a new type of social relations represents a problem not only in the sphere of interaction of various cultures and civilization, but also within the latter, especially in Russia, which is under transformation. The unresolvedness of numerous social conflicts in Russian society, including due to the denial of their presence that occurred, both on the macro - and on the micro level, after the destruction of the powerful political and state press led to the release of a huge social energy of destruction, nihilism and intolerance. Important for the development of tolerance is the normal functioning of the mechanisms of integration of society. As integrators, as a rule, religion, state, culture, territory, etc. are considered as integrators. In particular, the growth of the authority of religious institutions is still poorly affecting the growth of tolerance in society. Sociological polls confirm the low ranking of the main state institutions. The culture that existed before the start of liberal reforms was not ready to answer new challenges of time (commercialization of relations, loss of previous ideals and values, globalization, etc.).
Attempts by the westernization of Russian culture, along with other factors, influenced the aggravation of the conflict of generations. It is a special concern that 66% of the surveyed extremely low level of tolerance in relation to people of other nationalities. Of course, such a relationship is explained, first of all, the war in Chechnya, and especially, the seizure of the hostages in the theater center "Nord Ost". To the question: "If you are hostile to people of another nationality, then what exactly?" The following answers were obtained: to representatives of Caucasian nationalities (Chechens, Georgians and D.R.) - 66%; to the Jews - 17%; to representatives of Central Asian nationalities (Tajiks, Uzbeks, etc.) - 13%; Representatives of other nationalities - 4%.
All the above factors and served as a choice of the topic of research "Problems of Tolerance in Modern Society".
An object Studies - social tolerance, which includes various forms of tolerance of people in relationships with each other.
Thing Research is the problem of the formation of tolerance in modern Russian society.
purpose This work is to identify the main problems of the formation of tolerance in the Russian policultural regions to develop recommendations on the implementation of plants of tolerant consciousness in modern Russian society.
Achieving the goal required the following tasks:
explore the current problems of tolerance;
analyze state-legal acts regulating the problems of tolerance;
develop comprehensive socio-pedagogical measures to develop tolerance in modern society.
Hypothesis Studies: The success of solving tolerance problems is related to the implementation of the following conditions:
studying the problems of tolerance in psychology and pedagogy;
use of state-legal acts on tolerance issues;
the development of comprehensive measures to develop tolerance in modern society;
Ways and ways to solve the objectives of the study involve the definition of basic methods that were used during the study. In this paper, methods were used: a method of comparative analysis, a monographic method, a statistical method, analysis method, survey, polls.
Chapter 1. The methodology for studying the problems of tolerance.
1.1 The essence of the concept of "tolerance" and its relevance in the conditions of modern Russia
The sociocultural situation in our country, as well as in other multinational and multicultural societies, has always been characterized by the ambiguous attitude of the members of the social group to representatives of other national cultural groups.
People's life experience suggests that they create around themselves not only the material world, but also the world of human relationships, which includes a system of social behavior, which is governed by customs, traditions, norms characteristic of certain national and cultural communities. Representatives of the population of various countries, each separate social group, rural and city inhabitants - they all live in the world of their rules and norms, customs and traditions, which are expressed in a special language, manner of behavior, religion, system of ethnic views, social institutions. Based on the differences in the system of moral and ethical standards, customs and traditions, antithesis appeared in the primitive era: "We are", "their own - strangers", "I am different." A person as a subject and as a person does not exist without the other, the unit, the point of reference, which gives an idea of \u200b\u200bthe proportionality of a person in its comparison with itself. The philosophical category "Other" is considered as a central in the works of a number of philosophers.
The modern Argentine philosopher and the theologian Enrique Dussel, emphasizing the ethical character of the Latin American philosophy and believing that it is possible to comprehend the existence of a Latin American in its originality from the position of ethics, it believes that the category "Other" reflects the specific position of Latin America in relation to Europe. Fichte uses its own version of this category, concluding it in the antithesis: "I am" - "This is not me," or, as A. Lamartin noted: "... There is no one soul nearby - and the whole world is empty." MM Bakhtin has determined the need for the proportionality of "itself with another" concept of "significant other"; The essence of man, his self is manifested only in a dialogue, in cooperation with another person. But due to the individual perception of the surrounding world, each person in its own way understands the features of the cultural environment of the outgroup representative, which is defined as a group in which this person does not belong. Such a look at society, in which a certain group is considered to be central, and all other groups are measured and relate to it, called ethnocentrism.
The facts of the negative impact of ethnocentrism are confirmed by a number of sociological studies. For example, before the collapse of the USSR, the Institute of Sociological Studies of the Academy of Sciences of the USSR interviewed 12 thousand people in a number of republics and regions. It revealed that there is a "significant prevalence of negative statements about people of other nationalities, their customs and traditions. They took place in Turkmenistan in 54 percent of respondents, in Kyrgyzstan - in 56, in Georgia - in 55, in Lithuania - 64 percent. "
Moscow Pedagogue V.B. Newbikov allocated a number of facts that determine the negative, intolerable attitude of the individual to the peculiarities of cultures of representatives of various Outgroups in Moscow. First, one of the most essential sociocultural characteristics of Moscow is its polyethicity; Today, Moscow is inhabited by representatives of over 120 ethnic groups, and the number of emigrants and internally displaced persons in the last five years increases markedly. Secondly, the multiconde confession of Moscow, which presents all world religions: Christianity, Islam, Judaism, Buddhism. Thirdly, the polyculture of the medium, which includes not only polyethicity and confessionality, but also "... conjugate the samples of activities in various spheres of society."
The main concept of research is "tolerance". The value of this word when using it in everyday situations is easily captured from the context. However, when trying to give a scientific definition of tolerance, considerable difficulties arise, since this concept is used in various fields of knowledge: ethics, psychology, politics, theology, philosophy, medicine, etc. The word "tolerance" became consistent in Russian relatively recently; In the encyclopedic dictionary of Brockhaus and Efron (ed. 1901), there is only a small article about the existing "tolerance", as about tolerance to another kind of religious views.
In essence, the concepts "tolerance" and "tolerance" are synonymous. According to the sensible dictionary of the Russian language edited by D.N. Ushakova (T. 4. 1940), "Tolerance" - a derivative of French Tolerant - tolerant (similar examples of synonymicity of this concept are contained in other languages; for example: it. Duldsamkeit - tolerance and Toleranz - tolerance).
In the dictionary of V.I. Dalya (T. 4) The word "tolerance" is interpreted as a property or quality, the ability of what or anyone to tolerate "only by mercy, condescension." Similarly, interprets this concept and most of the modern dictionaries; So, the "modern dictionary of foreign languages" defines the concept of "tolerance" as "... tolerance, condescension to any, something", and "Big Encyclopedic Dictionary" under the general edition of A.M. Prokhorov treats "tolerance" as "... tolerance to other people's opinions, beliefs, behavior." The extended definition of tolerance, which reveals the need and the positive entity of this quality is contained in the brief philosophical encyclopedia: "Tolerance (from lat. Tolerantia - patience) - tolerance to another kind of views, nuts, habits. Tolerance is necessary in relation to the peculiarities of various peoples, nations and religions. She is a sign of confidence and consciousness of reliability of their own positions, a sign of open for all ideological flow, which is not afraid of comparisons with other points of view and does not avoid spiritual competition. " The definition of tolerance is more complete, in the ethics dictionary edited by A.A. Huseynova and I.S. Kona: "Tolerance - moral quality, which is characterized by attitudes towards interests, beliefs, beliefs, habits and behavior of other people. It is expressed in the desire to achieve mutual understanding and coordination of heterogeneous interests and points of view without the use of pressure, mainly explanation methods and beliefs ... ". This definition does not limit, in contrast to the previous, the use of tolerance only to representatives of other nations, nations and religions and notes the moral basis of this personality quality. But the definition of a dictionary in ethics is not final, since in it, like the previously previously mentioned definition, and the definition of the American Heritage Dictionary, interpreting tolerance in a broad sense as "the ability to vocation or practical recognition and respect for beliefs and The actions of other people, "does not have a speech about the recognition and respect for the people themselves who differ from us - recognition as individuals and social or ethnic groups to which they belong. To determine the more adequate concept of tolerance, it is advisable to consider this quality in historical and philosophical aspects.
The idea of \u200b\u200btolerance arose in deep antiquity, as a solution to the problem of attitudes towards religious minorities; The principles of humane relationships with initiative and dissent, including such components as tolerance, loyalty, respect for the faith and the views of other people, peoples were gradually developed. A significant contribution to the development of legal registration and legislative introduction of the principle of freedom of conscience and violetness was made by the humanists of the Renaissance and Reformation, the Flaws of Enlightenment (J. Locke, "Letters about Valopeility"; Volta, "Treatise on Valopeility"). Gradually, the problem of tolerance ceased to be associated with the problem of only religious tolerance, - one of the components of the concept "sociocultural tolerance".
L.V. Skvortsov is dependent between the state-dominant in the state at a certain historical moment, the public consciousness and the established type of tolerance. Based on the signs of tolerance allocated by the author, it is possible to give names to the corresponding types of tolerance (see Appendix No. 1).
V.A. Lecturer considers four possible models of tolerance, which correspond to some really existing and existing philosophical concepts (see Appendix No. 2).
From the above listed models of tolerance, only the latter appears, according to the author, fruitful in a modern situation. Thus believes R.R. Valitova: "... Tolerance implies an interested attitude towards another, the desire to feel his worldview, which encourages the work of the mind because it is different, which is not similar to his own perception of reality." According to Otfrid Heffa, tolerance also implies mutual respect for various cultures and traditions, recognition of the intrinsicity of other cultures.
"Sociocultural tolerance" is the moral quality of the person, characterizing the tolerant attitude towards other people, regardless of their ethnic, national or cultural affiliation, tolerant attitude to another kind of views, theirs, habits; It is necessary in relation to the peculiarities of various cultural groups or to their representatives. She is a sign of confidence and consciousness of reliability of their own positions, a sign of open to all ideological flow, which is not afraid of comparisons with other points of view and does not avoid spiritual competition. It is expressed in the desire to achieve mutual respect, understanding and harmonizing the heterogeneous interests and points of view without the use of pressure, mainly by explanation and beliefs.
For a more complete clarification of the essence of the concept "tolerance", we consider it the opposite value - "intolerance" ("intolerance"). Based on the definition of tolerance, identifies the intolerance as a person's quality characterized by a negative, hostile attitude to the peculiarities of a culture of a social group, to other social groups in general or to separate representatives of these groups.
The study of the senses of hostility, the concept, in essence, opposite tolerance, is devoted to the work of O. Shemyakina. In particular, it is allocated as an emotional essential characteristics of anger, disgust and contempt.
One of the least socialized, and therefore historically earlier emotions included in the "Triad of hostility" is anger - emotion, for which a combination of high impulsiveness and low level of control and which is therefore fraught with a violent form of aggression.
The feeling of superiority, which often determines the lack of attention to the real properties of the object to which the emotion of contempt - disrespects is a narcotic product of human culture. This emotion is much more dangerous in its consequences than anger. Of the three emotions of "Triads of hostility" contempt - the coldest feeling. The danger of contempt is in the sustainable nature of this emotion, in contrast to anger or disgust. Anger suggests a fairly fast affective discharge, and the sense of disgust contributes to switching attention to anything else. The situation of contempt is sometimes a pleasure. Consequently, it itself and the associated commandment can easily be resumed.
Historically, the cultural recurrence of ancient emotion originating from the idea of \u200b\u200ba ritual "pure" and "unclean" is the emotions of disgust. For example, it is known that the warring representatives of the Christian and Muslim communities of Beirut mutually consider each other "dirty". Disgust encourages a person to remove from the object causing disgust, or eliminate the object itself. The reasons for the appearance of this emotion from the point of view of general psychology lies in contact with the thing that decomposed or spoiled in physical or psychological senses. Spanning in combination with physical uncleanness is the perfect object for disgust. Contact with a living human reality can destroy the initial installations on the objectivity of perception when one of the counterparties of communication is a person carrying the burden of the values \u200b\u200bof the culture to which belongs to ... ".
According to the Dictionary of Antonyms of the Russian Language M.V. Lviv, feeling opposite to contempt is "respect" - a feeling, according to the dictionary of the Russian language edited by A.P. Evgenaya (T.4), based on the recognition of some kind of advantages, merit, qualities.
To the second component of the "hostility triads" - disgust - the dictionary of antonyms of the explanation does not give, but in the dictionary of the Russian language edited by A.P. Evgenaya in the article "Antipathy" (vol.1) In a synonymous series of this concept, the concept of "disgust" is also given, and the feeling opposite to him - "sympathy". Thus, the next essential characteristic of tolerance is the concept of sympathy.
Dictionary A.P. Evgenoeva defines anger as a sense of strong indignation, perturbation, irritation states, angry. In this synonymic series, none of the definitions has no definition, according to the dictionary M.V. Lviv, "Equivalent" Antonym. But the antonym to the emotions of "evil", close by the meaning to "angling", is "good" ("kindness"); That is, the concept of kindness is also one of the essential characteristics of tolerance.
Thus, based on the above-mentioned definitions of tolerance with the positive assessment of this moral quality concluded in them, at various stages of the Company's development and at the moment, in particular, considering different points of view on the concept of tolerance and allocating the main essential characteristics of this moral quality Personality - respect, sympathy, kindness - it can be concluded that it is necessary to form a socio-cultural tolerance as a moral quality of personality in the interests of the success of the "cultural" dialogue and in order to avoid intercultural conflicts with various social, cultural groups or their representatives.
1.2 Formation of pedagogy tolerance in foreign and domestic science
Pedagogical ideas of tolerance are contained in the works of many teachers of the past and present. So, representatives of free upbringing in the face of J.-H. Rousseau, M. Montessori, L.N. Tolstoy, K.N. Wentsells have repeatedly expressed ideas close to the ideas of tolerance.
Views J.-zh. Rousseau is permeated with confidence in the personal development of the child, the presentation of full freedom, which is possible to perfectly implement in isolation from society. An adult was allocated the second roles with the active role of the child. In its program work "Emil, or about the upbringing" J.-Zh. Rousseau defines one of the important tasks of education - the upbringing of good by raising good judgments, feelings, will. J.-H. Rousseau categorically refused punishment, coarse educational influences. Several similar to M. Montessori's views, which actualizes the ideas of freedom in the personal manifestations of the child. An active role belongs to the independence of children. The role of an adult lies in observation and non-interference in the natural development of the child: "... The manager should make every effort so as not to violate the principle of freedom of the child. Calling on his side the slightest effort, it is no longer able to figure out the scaffolding of the child ... It is impossible to insist, repeating the lesson, you can not feel the child that he was not mistaken or did not understand because she would make his effort - to understand and thereby disrupt That natural state of it. " Thus, the pedagogical views of M. Montessori are distinguished by trust and delicate attitude towards the mental well-being of children, careful non-self-effect on the part of the teacher.
Indicatory from the point of view of a delicate relationship to the personal development of a child Pedagogical ideas L.N. Tolstoy. He advocates respect for the rights of the child, proclaiming the principles of nationality, humanity, democratism. These principles are intended to provide a teacher. L.N. Tolstoy great importance to the personal and moral qualities of the teacher, among which the leading place belongs to love for children and chosen creativity of the pedagogical path. L.N. Tolstoy expressed categorically against coercion, hard disciplinary influences: "If the teacher has only love for business, he will be a good teacher. If the teacher has only love for a student, like a father, mother, he will be better than a teacher who read all the books, but does not have love either towards the students. If the teacher connects love of business and to the disciples, he is a perfect teacher. "
The most important importance for pedagogy tolerances have the views of the famous Russian teacher K.N. Ventcel. They proclaim the principles of maximum development of the creative possibilities of a child on the basis of respect for his personality and reporting freedom in actions and desires. K.N. Ventce was an opponent for forcing influence. In its main work, "The ideal school of the future and the ways to implement it" K.N. Ventcel essentially proclaims one of the principles of tolerance through the "Will Development by Free Action and by Independent Creativity, because the will is a factor of mental life." K.N. The ventilation proposed somewhat innovative for pedagogy of the pore of the ideas: writing his tutorial, where his knowledge would be united, the active position of the child as a researcher, a small seeker of truth; Improving the teachings.
Of particular interest in the point of view of introducing into the pedagogical practice of the principles of tolerance is given to Valdorf pedagogy. One of the principles of training and education of the guys, the creation of a Waldorf system as a whole, the moral properties of the educators is the name of tolerance; At one time, the proclaimed R. Steiner and has a continuation of his followers.
"It is worth thinking about the consequences arising from two provisions - the commitment of its own position and an understanding of the position of others. Only from this approach implies the ability of people to social cooperation. But no external trust does not achieve this. The desire to interact should proceed from the depths of the human soul. When, divided into different religious groups in accordance with the wishes of the parents, students together with the teachers differ in their classes, we see how the principle of tolerance is carried out, and this forms the same position among schoolchildren. "
Contributable can be called the views of L.S. Vygotsky in relation to the pedagogy of tolerance. On the one hand, hp Vygotsky expresses a hard position on the problem of interaction between teacher and children, teaching them compares with "War", on the other hand, hp Vygotsky expresses humanistic ideas regarding training and education of children: "... the authoritarian principle must be destroyed ... obedience must be replaced by free social coordination."
One of the bright representatives of the Soviet pedagogy is V.A. Sukhomlinsky. At the heart of his views, in fact, lie humanistic ideas of tolerance. He wrote: "In our hands, the greatest of them of all values \u200b\u200bof the world is a man." The teacher lies a huge responsibility for the formation of a person, so it is extremely important to be sensitive, delicate to a developing person, tolerable to its disadvantages, which is achieved through love and relevant attitude towards the younger generation: "... The real love of the teacher to pupils - a huge, irreversible desire to give them What is in you good for you ".
In his work "Pavlyshskaya Central School" V.A. Sukhomlinsky proclaimed postulates of ethical behavior of pupils, among them the active position of the author against the tolerant attitude towards evil: "Do not be indifferent to the evil. Bring against evil, deception, injustice. Be impact to the one who seeks to live at the expense of other people, causes evil to other people. " This seems the boundary of the permissible, where dignity is a measure of tolerance: "Know that there is a border between what you want, and what you can. Check your actions as a question yourself: Do you do evil, inconvenience to people? " .
The ideas of tolerance in modern pedagogy are found in the works of teachers - innovators, such as Sh.A. Amonashvili, E.N. Ilyin, S.I. Lysenkova, V.F. Shatalov and many others. So, for example, S.A. Amonashvili In the process of managing training and education of children, unconditional rules are introduced, here are some of them: the adoption of the personality of each child, accounting for the individual characteristics of children, education and training with the position of respect, dignity and faith in the resources of the guys, joint creation of an atmosphere of cooperation, comparability, co-creation.
In the domestic science and practice, the ideas of tolerance are implemented in pedagogy of cooperation, pedagogy of success, dialogue pedagogy, non-violence pedagogy.
Extremely close to pedagogy tolerance of the idea of \u200b\u200bpedagogy non-violence.
The direction of "Pedagogy of non-violence" relatively recently emerged in domestic science. Pedagogy of non-violence is the movement of progressive teachers who oppose various forms of coercion of children and young people based on the principle of a personal approach; This is a direction focused on the formation of the growing sense of the position of non-violence, which is expressed in the ability to build their relations with the outside world, nature, other people on a non-violent basis. As specific tasks, non-violence pedagogy are two interrelated blocks:
1) Tasks associated with the education of the growing generation of peace-loving, the spirit of non-violence;
2) Tasks associated with the humanization of the learning and education process, the interaction of adults and children.
Tolerance in the perspective of the direction under consideration is considered one of the psychological conditions for the adoption of the position of non-violence, an important personal property of the teacher, the leader. The founders of the directions of A.G. Kozlova, V.G. Maralov, V.A. Sitarov propose to start with preschool childhood through training and exposure development, in the younger school age through the formation of elements of tolerance, in adolescent and older school age - through the development of tolerance.
From foreign literature, the work of A. Maslow, K. Rogers, D. Freiberga, S. Fren, J. Kolt, S. Maddi, represent the greatest interest. Let's analyze some of them.
The humanistic views of the self-actualizing personality A. Masau are based on a man's desire to become who he can become: "People must be who they can be, they should be true to their nature." According to A. Maslow, self-actualizing is any option to implement abilities in activities. People who are not aware of their potential, "existent" values, suffer low self-esteem, fears, anxieties, protective mechanisms. The task of the head, the teacher is to cope with underestimated self-esteem, fears, anxieties, defensive, feel "existential", existential values \u200b\u200band to realize their capabilities. Then any impact guided by the educator, the head, the teacher from the outside, will lose the relevance, because it will be replaced by internal self-government and self-development. Psychologically healthy children will be able to educate psychologically adults. A. Masu claimed that the main goal of the teacher is to help the child to discover what is laid in it, then realize its potential in activities. To do this, it is necessary to create an atmosphere that stimulates personal growth and throughout the educational process compliance with certain conditions. First, all their behavior demonstrate to the confidence of children, take into account their inner motivation to the teaching, feel and understand the mood of the children's team, openly express their feelings.
Psychotherapy K. Rogers about the unconditional adoption of the client, empathic understanding and the preguentity of the psychotherapist have a practical sound in pedagogy. K. Rogers formulated the thesis about the personal experience of the child in training. The teacher is assigned the role of the facilitator, i.e. A person who contributes to the effective and efficient implementation of the group educational process and action. Pedagogue - the facilitator is designed to stimulate the personal growth of the pupil, creating special conditions: complete adoption, understanding, congruence. If students face a high level of understanding, care and sincerity, they will learn more and better behave than when they deal with a low level of support. It is very important to relate to students as "feeling and conscious human beings."
The concept of "effective upbringing" D. Dinkmayer and G.D. McKame is built on confident adult communication in resolving problematic situations with children. Effective education gives an educator with an opportunity for better orientation in a child, in itself and in the process of education, educational cooperation with greater confidence in itself and stability towards the child, creating strong, developing and supporting relationships with a child, maintaining the ability to action in problem situations everyday education.
R. Draikurs called courageous people who recognize their imperfection. The basis of self-confidence is the courage to recognize your imperfection. If an adult can accept his imperfection and rely on the ability to improve, it acts soothing and stabilizing the child. "The consciousness of one's own imperfection does not imply it as an exclusive argument with (criminal and other) negligence and when repetition of errors. This approach gives certain confidence (from possible reproaches), but has a negative pedagogical effect (because he teaches the child to resort to excuses). "
B.E. The following actual problems of pedagogy of tolerance are set: the features of tolerant behavior in the class, how to train tolerance and from which it develops, proposed approaches to learning various types of tolerance in elementary school and others. "Three super-walled educational objectives: (1) Teach live in a multi-cable world, (2) to teach constructively to resolve conflicts, (3) to raise responsibility," the author believes it is necessary to devote to classes with students. The teacher assumes a big hope in the cultivation of tolerant ideas in schools, among pupils and their parents. The joint efforts of the administration, teachers, children, parents, the public, etc., the author believes, you can build tolerant relations in society and in the whole world.
Thus, the progressive pedagogical thought of both the domestic school and foreign authors has always been permeated with the ideas of humanism, resisted the violent manipulative effect on the part of adults and physically and in spiritual terms. Turning changes observed in the public life of Russia are prioritizing the "soft" tolerant management of the formation of all participants in the educational space.
1.3 Investigation of problems of tolerance in psychology
Humanistic philosophy and psychology are the methodological basis of tolerance and tolerance. First of all, it is the work of A. Maslow, M. Bober, K. Rogers, V. Frankl, g. Allport, Psychology for forgiveness, psychology and pedagogy non-violence. For M. Buber Tolerance is an integral part of the dialogue between "I" and "You", at which a genuine meeting is happening in relationships, positions, opportunities, etc.
In the context of the theory of "Healthy Personality" A. Oil Tolerance acts as one of the leading principles, which gives the key to understanding the essence of a person explaining the specifics of the interaction of people. This principle is at least twice. First, it can be concluded that tolerance is one of the possible ways of self-actual personality, especially relevant this thought sounds when the butter speaks of self-actualization as the possibility of choosing, personal growth, the ability to accept itself and other people as they are, the possibilities in Establishing with the surrounding friendly personal relationships.
The principle of tolerance is rather pronounced in the direction of the concept of a "full-ficked personality" and non-media therapy K. Rogers. Assist another person, in particular in solving problems that arise from him, it is possible not directly, but relying on the desire of a person to freedom and to positive changes. This becomes possible due to the unconditional adoption of a person, an empathic understanding and congruence, as a result, the tendency of the person to self-actualization is stimulated, the realistic idea of \u200b\u200boneself, withdrawing the contradictions between the "real i" and "Ideal I", and, therefore, a more humane, tolerable attitude towards himself and surrounding.
According to V. Frankl, who shows the path of spiritual development of a person moving along the path of searching and implementing meanings, tolerance is assigned the role of an integral component of this development, since this development is a holistic nature expressed in comprehending the values \u200b\u200bof creation, experiences, relationships, and deployed in the direction Freedom, independence, flexible response to changing life situations.
According to g. AllPort, human development occurs in relationship with society. G. AllPort allocates six criteria for mature personality:
wide borders "I" as the ability to look at yourself from the side and social activity;
the ability to warm cardiac social relations (including tolerance);
emotional disassemblence and self-confidence (the ability to cope with its own emotional state);
realistic perception, experience and claims;
the ability to self-knowledge and a sense of humor;
guide (solid) vital philosophy.
Thus, tolerance, or tolerance, is a vital personality property.
From the position of the "Psychology of Forgiveness", developed by R. Al-Mabuch, M. Santos, R. Enterite, Tolerance is given a central role in the Board of forgiveness.
Manifestations of forgiveness in interpersonal relationships can be defined as a solution:
abandon negative thoughts, emotions and behavioral manifestations in relation to a person who has undeserved offense;
encourage positive thoughts, emotions and behavioral manifestations regarding the same offender, that is, showing tolerance;
It is quite complete tolerance is considered in "Psychology and Pedagogy of non-violence", developed by V.G. Maralov, V.A. Sitar.
Non-violence is considered by the authors as an ideological, ethical and life principle, which is based on the recognition of the values \u200b\u200bof the whole life, man and his life; Decitation of coercion as a way to interact a person with the world, nature, other people, a method for solving political, moral, economic and interpersonal problems and conflicts, approval and strengthening the desire of everything living to positive self-refining. The basic concept of this direction of humanistic science is the adoption of the position of non-violence. The authors allocate psychological conditions for the acquisition of the personality of the position of non-violence: the adoption of his own personality; overcoming psychological protection; awareness of the level of own egocentrism and the acquisition of association; Formation of tolerance. Tolerance acts as an internal flexible mechanism for the existence of the position of non-violence, it is oriented to another person, acceptance and understanding it in comparison with him and its views. Mastering tolerance is an expression of personal maturity.
Tolerance and tolerance features. One of the central psychology is the question of what is the role of tolerance in the interaction of a person with the world and other people, what are their functions.
V.A. Petritsky highlights the following functions of tolerance and tolerance. In the framework of individual morality, tolerance performs communicative and orientational-heuristic functions. Tolerance makes it possible to understand the partner to communicate, joint activities, optimizes the process of communication. In the framework of public morality V.A. Petritsky highlights gnoseological, prognostic and preventive functions. Integrating the dedicated V.A. Petritsky function of tolerance, which are not fully limited to those listed, add a syndicative function that finds its expression in the cohesion of large and small groups; broadcast, necessary to fulfill joint activities, training, knowledge transmission, activities, etc.; Adaptive, providing for adaptation to adverse environmental factors; active function as an opportunity to change someone else's opinion, behavior, other person, but without the use of means of coercion; And the function of congruent-empathic. A person who has a developed empathia that can understand and take not only herself, but also a partner to communicate, has genuine congruence, oriented to self-esteem and respect for others, combines the internal freedom of personality and self-sufficiency.
Features of tolerance and tolerance. In the works of G.U. Soldana, E.M. Makarova, g .allport described as activity, equality, mutual respect, cooperation and solidarity, positive vocabulary, psychological stability, versatility, etc.
Types of tolerance and tolerance. A.V. Zimbuli, V.A. Petritsky allocated the following types of tolerance, with whose characteristics you can agree. Under quasiberiability ("Quasi" (lat) - as if, imaginary, illusory, unreal) understands the types of restraint in contacts, cognitive, affective, motivational-value and behavioral reactions and estimates, externally protruding as tolerance . For example, the restrained behavior of the teacher with respect to the magnificent behavior of the student, the son of the School Director. A.V. Zimbuli under pseudo-absorption ("Pseudos" (Greek) - false, pretend) understands the cases of restraint in emotional situations in order to deliberately introduce anyone in confusion, for example, the manifestation of restraint for the purpose of cold calculation and personal benefits, hypocrisy, pretending behavior and behavior ratings.
The difference between quasi-pepiness and pseudo-performance can be metaphorically to imagine as a distinction between the illusion, sick or very rich nontrivial imagination and deception.
Negative tolerance allocated V.A. Petritsky, its essence determines the motives of indifference, passivity, indifference, malicious non-interference, displacement cynicism.
The listed types of tolerance are indicated by the term tolerance. Motives of attention, understanding, sympathy cause positive tolerance. Given the results of restrained behavior, distinguish between moral and destructive and moral and structural tolerance, i.e. Positively motivated manifestations of tolerance leading to negative or positive results.
Forms of tolerance, tolerance, intolerance. Types of tolerance, tolerance, intolerance are manifested in forms. Forms are methods for manifestation of a tolerant, tolerant or intolerant relationship.
Forms of expression of a tolerant, tolerant, intolerant relationship can be allocated depending on the position that the object occupies in the process of interaction.
Among the variety of approaches to understanding the position: dominance, equality, submission; "Parent", "Adult", "Baby"; "Top", "nearby", "bottom" - we choose the latest as the most versatile and neutral, although we use some characteristics of the positions from the typology of E. Bern.
When being brought in position "from above", tolerance acts as condescension, unbearability, the patronage resolution of something, patronage, guardianship.
The tolerant attitude in the position "top" acts as arrogance, pronounced or veiled arrogance, dishes.
In the position "Next", tolerance acts as patience, patience. Patience involves the manifestation of excerpts, self-control, self-control and manifests itself as the ability to do something long, persistently, stubbornly, as the ability to own themselves. The basis of patience is based on the patience.
Intolerance with equality is manifested as detraction, indifference, indifference, indifference, alienation. In behavior, these characteristics are manifested in the form of conscious ignoring what irritates, contradicts its own views. In the position "below", the tolerance takes shapes of custody, the readiness, politely humble relationship, readiness to obey someone else's will, meekness, innovation, encouraging. When intolerably, a rejection of emotional response, aggression, reaction, anger, gloating, an open dislike, the desire to act actively, fight - to make hooligan, not amenable to logic, analysis and common sense, explain the actions: swear, scream, fight, to inflict physical Material and moral damage, insection, etc.
Borders of tolerance and tolerance. It should be noted that the problem of studying the boundaries of tolerance is not discussed. A.V. Zimbuli highlights three factors of the moral measure of tolerance: concreteness (social background, internal condition of a person, a sharp contrast between perceived fact and expectations, etc.), instrumentality (conjugateness with other moral values), internal tension. The border is determined by the specifics of the personality of tolerance or tolerance. Speaking of tolerance, the person has the right to show the tolerant attitude to everything, if it does not threaten the person, the team, society. In the event of a threat in the form of physical action, ideology, the boundaries of tolerance are narrowed, the person has the right to show coercion within the framework of existing laws. With border tolerance, it is wider: a person is indifferent to what is happening until it concerns him. Thus, with tolerance, the threshold of the sensitivity of the personality is reduced, i.e. Tolerance acts as a passive reaction form. Tolerance implies the presence of restraint, patient, understanding and, ultimately, adoption. The expansion of consciousness from restraint - a resistant to the adoption of the "other", "other" than "I", makes the world-seeming more multidimensional, holistic, and therefore more adequate reality.
Chapter 2. State-legal regulation of tolerance problems in modern society
2.1 Analysis of legal acts on tolerance issues
In the Declaration on the Elimination of All Forms of Discrimination on the basis of religion or belief, which was adopted by the UN General Assembly on November 25, 1981, it is said that the dignity and equality are inherent in each person and that all Member States pledged to take joint and independent activities in collaboration with UN to facilitate and promote general respect and observance of human rights and fundamental freedoms for all, without distinguishing races, gender, language or religion. In the Universal Declaration of Human Rights and the International Covenants on Human Rights, the principles of non-discrimination and equality are proclaimed to law and the right to freedom of thought, conscience, religion or beliefs. It is also said that ignoring and violation of human rights about fundamental freedoms, in particular the right to freedom of thought, conscience, religion or beliefs of any kind, are directly or indirectly caused war and heavy suffering of humanity, especially when they serve as a means of foreign intervention in Internal affairs of other states and lead to inciting hatred between nations and states.
The Declaration of Tolerance Principles, adopted by the UN General Assembly on November 16, 1995 takes into account the relevant international acts, including:
International Covenant on Civil and Political Rights;
International Covenant on Economic, Social and Cultural Rights;
International Convention on the Elimination of All Forms of Racial Discrimination;
The Convention on the Prevention of Crimes of Genocide and Punishment for Him;
Convention on the Rights of the Child;
1951 Convention on the Status of Refugees, as well as the 1997 Protocol regarding refugee status, as well as regional legal acts in this area;
The Convention on the Elimination of All Forms of Discrimination against Women;
Convention against torture and other cruel, inhuman and degrading treatment and punishment,
Declaration on the elimination of all forms of intolerance and discrimination based on religion or belief;
Declaration on the rights of persons belonging to national or ethnic, religious and linguistic minorities;
Declaration on measures to eliminate international terrorism;
Vienna Declaration and Program of Action, adopted at the World Summit in the Interests of Social Development held in Copenhagen;
Declaration of UNESCO about race and racial prejudices;
Article 2 states that in order to make society more tolerant, States should ratify the existing international conventions on human rights and, if necessary, to develop new legislation to ensure the equal approach and equality of opportunities for all groups and individuals in society .
In the Declaration and Program of Action in the field of culture of the world, it is said that the more complete development of the culture of the world is inextricably linked to the elimination of all forms of racism, racial discrimination, xenophobia and related intolerance.
In the Millennium Millennium Declaration, adopted at the Millennium Summit of September 6-8, 2000. A number of fundamental values \u200b\u200bare described, which will be essential for international relations in the 21st century: freedom, equality, solidarity, tolerance (with all the variety of religion, cultures and languages, people must respect each other; the culture of peace and dialogue between all civilizations should be actively encouraged ), respect for nature, common duty.
At the World Conference on the Fight against Racism, Racial Discrimination, Xenophobia and the Related Intolerance, which was held in Durban (South Africa) on August 7 - September 7, 2001. The emphasis was made that "We are all - one human family, This truth becomes now the self-evident in the light of the initial decryption of the human genotype - an outstanding achievement, which not only once again confirms our human community, but also promises to transform scientific thought and practice, as well as the idea of \u200b\u200bour human race about himself. " This declaration on the vision of the future, initiated by the UN High Commissioner for Human Rights and the General Secretary of the World Conference against Racism Mary Robinson, with the patronage of Nelson Mandela, was signed by the heads of 75 countries.
Civil and political rights. Incompatibility of democracy and racism.
From the report of the High Commissioner for Human Rights at the 58th session of the UN Human Rights Commission on February 7, 2002: "... The World Conference on Racism Combat, Racial Discrimination confirmed that democracy is necessary to effectively prevent racism and related intolerance and their liquidation. "
The World Conference has expressed concern that racist and xenophobic programs again receive political, moral and even legal recognition by many ways, including through some political parties and organizations. The conference emphasized the key role that politicians can play in the fight against such evil, as racism, xenophobia and intolerance associated with them. She called on political parties to take concrete steps to encourage equality, solidarity and non-discrimination.
The proposals approved by the World Conference on Racism, Racial Discrimination, Xenophobia and the Related Intolerance.
Right and politics. The conference urged a general ratification by the 2005 International Convention on the Elimination of All Forms of Racial Discrimination, as well as the review of all reservations. She also recommended a number of legislative, judicial, regulatory, administrative and other measures at the national level in order to prevent racism, racial discrimination, xenophobia and related intolerance and protection against them. These include the adoption of the following:
a) constitutional, legislative and administrative measures to facilitate equality, including consideration, correction and abolition of national legislation and administrative provisions that can lead to discrimination;
b) national strategy, action plans, legislation and administrative measures to combat racism, racial discrimination, xenophobia and related intolerance;
c) legislative and administrative strategies, as well as other preventive measures to protect certain groups of workers;
d) effective strategies and programs to prevent and attract responsibility for misdeemining police officers and other law enforcement agencies, including persecution in courts of persons who have committed such misconduct;
e) measures aimed at eliminating racial orientation.
State institutions,allowing to resolve disagreements through dialogue, also play an important role in ensuring the protection of the rights of vulnerable groups. The conference recommended creating and strengthening already existing independent national institutions in order to fight racism, racial discrimination, xenophobia and related intolerance and assistance to victims.
Civil society. The conference also recognized the fundamental role that civil society plays in the fight against racism and in stimulating public interest. She also noted that promoting a higher degree of mutual respect and trust between various groups within a society should be a common, but differentiated responsibility of state institutions, political leaders, lower organizations and citizens.
Media. The media, be it audiovisual, electronic or printed, play an important role in democratic societies. Recognizing a positive contribution made by the media into the struggle against racism, racial discrimination, xenophobia and the associated intolerance. The World Conference noted with regret that some media, creating an incorrect idea of \u200b\u200bvulnerable groups and individuals, in particular migrants and refugees, and forming negative stereotypes, contribute to the spread of xenophobia and racist sentiment in the Company and in some cases encourage racist-minded violence and groups.
Education. It is impossible to overestimate the important role of education in ensuring awareness and promotion of respect and tolerance in order to prevent racism, racial discrimination, xenophobia and the associated intolerance and combating them. The World Conference, held in Durban, again emphasized not only the importance of access to education without any discrimination, but also the role of human rights education in the fight against racism, racial discrimination, xenophobia and related intolerance and in strengthening mutual understanding between all Cultures and civilizations.
Decisions of the Budapest CSCE Summit 1994.
States parties condemn the manifestations of intolerance, especially aggressively nationalism, xenophobia and anti-Semitism, and will further promote effective measures aimed at eradicating them. They decided that appropriate measures should be taken to more effectively prevent racist collections and other violent manifestations of intolerance against migrant workers and their families. They positively appreciate the action plan for racism, xenophobia, anti-Semitism and intolerance. Taking further steps in the light of the Declaration of the Roman Meeting of the Council, the CSCE Institutions will explore opportunities to work together with the Council of Europe, as well as with the UN and other international organizations.
Federal Target Program "Formation of plants of tolerant consciousness and prevention of extremism in Russian society" (for 2001-2005).
The purpose of the program is to form and implement the norms of tolerant behavior, defining and social groups in various situations of social tension as the basis of civil consent in a democratic state. The program consists of the following subprograms: 1) "Personality", includes the development and implementation of all steps and educational materials into the education system, bringing up the younger generation in the spirit of tolerance; Development of insurance mechanisms as a social institution for constructing security motivation; 2) "Family", which includes the development and implementation of a complex of measures to improve the social role of the family in education in the younger generation of tolerance; 3) "Society", which includes the development and implementation of a complex of measures to promote peace-loving, an increase in resistance to ethnic, religious conflicts; 4) "State", including a set of activities that ensure an increase in the effectiveness of state policy to reduce social and psychological tensions in society; 5) "Organizational and Information Provision", which includes the development and implementation of a set of measures to improve the effectiveness of the program implementation, including international cooperation. In Moscow once a year, according to this program in schools, the "Day of Tolerance" is held. There are no such events in Kaluga, respectively, the idea of \u200b\u200bthe Moscow region should be adopted by the Kaluga region.
The absence of a tolerant climate in today's Russian society contributes to the emergence of social tension in the country, various conflicts (inter-ethnic, interreligious and so on.), Manifestations of extremism, great chauvinism, outbreaks of Russophobia. Effective opposition to these negative socio-political phenomena is possible in carrying out a whole system of measures. The effectiveness of state and social activities depends in many respects to the implementation of the principles of tolerant behavior, from real observance of tolerance in various areas of life. Thus, in the Declaration of the Principles of Tolerance, adopted by the 28th session of the UNESCO General Conference on November 16, 1995, it is argued that "tolerance is primarily an active attitude, formed on the basis of the recognition of universal rights and fundamental freedoms of man ..."; That "tolerance is a concept that means the refusal of dogmatism, from the absolutization of truth and the approving norms established in international legal acts in the field of human rights ...".
2.2 The role of religion in the formation of tolerance
For gradual distribution in the Russian society of the Spirit and the principles of tolerance, the ubiquitous statement in it is important in it, attitudes towards followers of any religious or secular flow, ideological systems without their discrimination, infringement of religious rights, ideological signs.
The relevance and difficulties of ensuring religious tolerance in modern Russia are due to a number of circumstances: negative historical traditions (the issues of freedom of conscience were often solved in the country in favor of the political interests of the state, parties); complex polyconfessional (about 70 religious flows) and polyethnic (more than 150 ethnic groups) composition of the population; The need for regular efforts to maintain suspended relationships between different religions (Orthodoxy - Islam, Orthodoxy - Judaism, Islam - Judaism, etc.), confessions (Orthodoxy - Catholicism, Orthodoxy - Protestantism, Protestantism - Catholicism, etc.), between traditional religions and new, including esoteric, religious formations, between believers (45% of the population), unbelieving and other worldview groups of the population (more than half of Russians - unbelievers, indifferent to faith and disbelief or underestimate in their worldviews); not exhibited by the practice of violation of the constitutional norms by officials; manifestations among certain groups of the population, including in the youth medium, extremism and various forms of intolerance in relation to one or another beliefs and ethnic groups, etc.
For our country, the bitterness of national strife, ethnic egoism, even ethnophobia has recently, is of particular importance to the position of religious organizations, the attitude of believers to the listed issues. It is even more important that nationalist, extremist groupings in the center and in the field, local elites in their struggle for power and material privileges are invariably used in one way or another religion, thereby generating interethnic and interfaith tension. And this is a game with fire. After all, if there are collisions on religious grounds to existing ethnic contradictions and conflict, then the consequences (as evidenced by the sad experience of Olster, India, Pakistan, Bosnia, Croatia, Kosovo) can be tragic. Fortunately, thanks to the traditional religious tolerance in Russia, sensible religious leaders, their moral authority was largely neutralized attempts to the full use of a religious factor in criminal purposes with ethnocratically tuned and extremist groups. It suggests that bloody events in Chechnya at the junction of 20 and 21 centuries. Contrary to the desire of separatists did not exceed the religious war, although the religious factor is used in every way terrorists to substantiate their criminal actions.
The general positive tolerant attitude in the relationship between representatives of various Russian ethnic and religious communities is invariably a confirmation in the answers to many questions. So, when surveyed 2001, a newly low percentage of respondents (3.6%) considered that other religion had a negative impact on his attitude towards another person. True, almost as much (3.2%) found that this circumstance has a positive impact, but the main mass proceeds from the fact that no other religion has any influence towards another person (73.7%).
In this mass indifference, both believers and unbelievers - to the issues of faith in interpersonal relations should not see any negative moments. On the contrary, what seems to be a certificate of non-interference for normal personal relationships, despite the ideological differences. Such approval of tolerant, rational principles can be considered a serious indicator of the democraticness of our society, the lack of prejudice against it against representatives of other ethnocon confessional communities. Based on the fact that the feelings constituting the "triad of hostility" - anger, disgust, contempt, are the essential characteristics of the concept of "intolerance" as a concept, antonymic "tolerance", it can be assumed that the essential characteristics of "tolerance" are concepts opposite to The feelings constituting the "triad of hostility".
The strength of this position allows you to clarify the answers to the questions regarding a number of household situations where ethnocon confessional factors are present. As follows from the table (polling data of 2001, similar results were recorded and previous studies), the believing in God are still more than that of unbelievers, household tolerance is manifested (see Appendix No. 3).
In general, the monitoring results show that public opinion is interested in the dialogue of followers of different confidence and worldviews, in the elimination of prejudice and especially extremist manifestations in interpersonal relations, in approving the principles of tolerance and cooperation in the name of a common good. At the same time, polls reflected the concern of respondents with the state of interethnic relationships. The overwhelming majority of respondents (about 80%) are confident that the tension in this area can lead to the collapse of the Russian state. This opinion is characteristic of all ideological and confessional groups.
Especially acutely existing interethnic and interfaith problems are manifested in the youth environment. So, it deserves close attention to the high level of intolerance, manifested by the youngest age group (16017-year-old) to a number of nationalities. The share of the youngest, negatively related to other ethnic groups and other religions, 1.5 - 2.5 times higher than in the older age groups.
Education in the spirit of tolerance and countering extremism depends on the objective and multilateral accounting of today's realities, from the ability to rely on positive spiritual and social traditions and neutralize negative factors; The nature of legislation on religious issues, the practice of its implementation is important.
Modern Russian legislation in principle ensures the equality of various religious associations before the law, excludes discrimination on religious motives, creates conditions for the situation of tolerance, mutual cooperation of followers of all religious areas. In practice, the impairment of the spirit and the letter of legislation on freedom of conscience is largely related to the fact that the Russian society (with all the cardinal ideological, legal, political changes of the last time) remains at the same level of mass culture, civilization, with one and the same traditions , Including tolerance for an administrative personary. It is appropriate to emphasize that the effectiveness of any law largely depends on the interest of society in its implementation, from the conscious need for its application. The absence of such "objective" prerequisites increases the possibilities of violation of tolerance, affects the behavior of officials, in the activities of local authorities, in interfaith relations. There are often cases of the manifestation of preferences of one (as a rule, the most common) religion, which entails the infringement of the interests of others, there are arbitrary actions of local administrations, which aggravates the ethnoconduction contradictions, generates unlawful excesses.
For a public mood, shared by the overwhelming part of the Russian population, is characterized by a loyal attitude towards people of other beliefs and beliefs, willingness tolerance, goodwill, cooperation in various fields - from life to politics. Unlike some religious leaders, the majority of the population (more than 70%) does not agree with the idea of \u200b\u200bexclusivity, the only truth of one or another religion, especially with performances against other religions.
Tolerant international education is a multifaceted process. Here, the appeal to each aspect of the problem requires serious attention and tact. It, in particular, implies the exact use of the name of ethnic groups and state-territorial entities (for example, Tatarstan, and not the Tataria, Bashkortostan, not Bashkiria), the exclusion of any prejudice against any ethnic group, the argued criticism of some of those who received the distribution of stereotypes, prejudices and myths, even Incorrect interpretations of terms, for example, such as "ethnic crime." The debunk of such myths, showing that usually criminal groups are completed from representatives of different nationalities - an important prerequisite for the upbringing of tolerance.
Such myths include the exceptional threat of "Islamic Extremism" in Russia. First, the desire to cover with religious ideas to justify their illegal actions in the world is observed in many countries where various religions are distributed. So, in Olster or Croatia, opposed the adherents of Christian denominations. And the most important thing is that Islam as religion can not be extremist. Another thing is to distribute radicalism among the Muslim youth of Russia, the separatist rate for the use of Islam to justify extremism and terrorism. However, the reasons for the spread of these ideas among young people are not in Islam, but to a greater extent in the living conditions of the followers of this religion in a particular region of the country. According to research, it is among the Muslim youth that there is a level of unemployment, lower than the standard of living, they have great difficulties in adapting to modern realities, including due to paternalistic Muslim traditions; Patriarchalically educated Islamic young people are painful than followers of other religions, is experiencing the crisis of traditional values \u200b\u200band lifestyle.
Chapter 3. Socio-pedagogical conditions for solving problems of tolerance in modern society
3.1 The main directions of work on the formation of tolerant relations
Due to the relevance of a comprehensive study of human rights problems and tolerance, the question arises: Do there be necessary systems in the country, mechanisms for their security, protection? Among these are the following: judicial protection, non-judicial protection and activities of non-governmental human rights organizations (NGOs). It is indicative that, according to experts, only about one third of Russians have real opportunities to protect their rights in case of their violation. There is also less opportunity for this in residents of the North-Western, Central, North Caucasus regions of the country. The problem of protecting its rights is facing most social groups, among which are indigenous small peoples of the North, entrepreneurs, Russians living abroad, refugees and forced displaceders, prisoners, military personnel, pensioners, women and children, disabled people and other socially vulnerable segments of the population.
The democratic system of protecting human rights assumes the opportunity for any citizen to contact the courts of various instances. The judicial system is the most effective mechanism for restoring violated rights; It is the main structure to protect human rights at the national level.
The mechanisms of non-judicial protection of human rights belong: the Institute of Commissioner for Human Rights in the Russian Federation and the Commissioners for Human Rights in the Subjects of the Federation; Commission on Human Rights under the President of the Russian Federation; Prosecutor's Office of the Russian Federation; College of lawyers, ministries and departments of the Russian Federation, etc.
The missing link in the mechanism of ensuring human rights in Russia is the activities of non-governmental human rights organizations (NGOs). And, first of all, because there is no common information source in the field of human rights, affordable lawyers, journalists, all interested parties and organizations. Databases extending on a commercial basis cannot solve problems, because They do not have a special "human rights" orientation, usually do not contain materials of international level, sold at a high price and are not, therefore, publicly available. Human rights defenders need to draw attention to human rights violations. In many countries of the world, public campaigns organized by NGOs represent a powerful tool for the struggle for human rights and freedoms, a serious argument for the authorities. There is no such practice in Russia.
Important importance in the practical implementation of human rights activities and the establishment of tolerant relations in society has education and education in families, schools, universities. Education in the spirit of tolerance is very significant for raising the self-assessment of the personality, the formation of a citizen, peaceful neighboring of different peoples, different nationalities, people of different faith and various political and other beliefs. According to the participants of sociological surveys, teachers of schools and teachers of universities, the situation with human rights education is satisfactory only in part. First of all, because the scientific foundations of such teaching are not developed. There is still no special interest from competent structures in the introduction of special courses on citizen and human rights, an active study of international legal instruments.
Universal respect and observance of human rights in Russia is impossible to achieve without a radical fracture in the distribution of knowledge about human rights and the cardinal update of secondary and higher education in this area. Therefore, the Commission on Human Rights under the President of the Russian Federation stands for the creation of a public-public federal center of information and to promote human rights education, democracy and culture of the world - as the All-Russian Coordination Center for the Organization of Effective Distribution of Information on Human Rights, Development of the Concept and Program of Preparation and Retraining Program for Rights A person for various categories of civil servants at all levels of formal and informal learning.
In connection with the problem under consideration, the question arises about the place and role of those or other state and public structures in ensuring human rights and in the formation of tolerant relations. It is not interesting that, first of all, the polls are called non-governmental human rights organizations, in the second - the Office of the Commissioner for Human Rights in the Russian Federation, to the third is the system of school and higher education. Next follow the institutions of culture, the media. At the stage below - federal bodies, religious organizations. And in the last place - federal authorities, legislative and executive bodies of the authorities of the constituent entities of the Russian Federation. Obviously, the latter of these issues are engaged in extremely few.
As for the urgent problems, which are designed to solve all these structures, then among the priority measures the following is possible:
introduce into educational standards knowledge of human rights and freedoms;
develop a federal target program of education and human rights education;
prepare a variety of information and educational and methodological literature for teachers and students;
prepare specialized computer databases for human rights;
prepare and distribute informational materials for human rights and other public organizations;
develop exemplary educational programs for universities in human rights;
prepare and distribute informational materials for civil servants;
introduce and promote regulatory and legislative acts that limit and prohibit manifestations of intolerance (extremism, chauvinism, nationalism, xenophobia, etc.), to achieve their adoption;
special attention should be paid to the creation of a tolerant climate in the regions, in particular in the youth-student environment, in relations between representatives of various political parties and social movements.
Interestingly, in a number of regions there are already targeted programs for solving such tasks that seek to comprehensively approach the problem. Thus, in the Kama region there is a law of the Perm region about the "Target Program for the Development of the Political and Legal Culture of the Population of the Perm Region for 2002-2006", which includes the section "System of measures to counter political extremism, the formation of political tolerance situations in the region, providing for the organization of youth discussions, intellectual games, etc. events; introduction to the program of educational institutions of special training courses dedicated to religious, ethnic, gender and other aspects of tolerance; holding in universities of "round tables" on the religious aspects of the political life of the Kama region at the present stage; preparation of printed materials (methodical, textbooks, brochures, etc.), containing clarification of the principle of tolerance as an essential element of democratic political culture, etc.
All activities aimed at establishing a tolerant climate in Russian society are eventually aimed at ensuring human rights. They are inextricably interrelated among themselves. Today, issues of extremely important and difficult issues are promoted to the fore. Along with scientific analysis, practical actions are needed to implement the principles of tolerance in the political life of society, the daily life of citizens. Such events could be in all regions, throughout the mill in general. Thus, they would contribute to the strengthening of legal and political tolerant culture in Russia, ensuring human rights and freedoms, and, consequently, social stability.
3.2 Methodological materials on the formation of plants of tolerant consciousness
After analyzing the work of scientists, having familiarized himself with the practice of forming tolerance in the center of "Care", we conclude that the following system of work will be promoted to enhance the efficiency of work in this direction, including exercises, trainings, lectures, discussions, games.
Methods of social work on the formation of tolerant consciousness.
Exercise "What is tolerance".
Tasks: To enable participants to formulate the "scientific concept" of tolerance; Show multi-term concept "tolerance".
Necessary time: 25 minutes.
Auxiliary materials: Definitions of tolerance written in large sheets.
Preparatory stage: Write the definitions of tolerance on large sheets and attach them before starting classes to the chalkboard or walls of the revolving side to the audience.
Definitions of tolerance.
Colorfully write definitions on Watman sheets: on one side "Tolerance is ...", and on the other side - the definitions themselves. Before the start of the classes, attach these sheets onto the board or on those walls so that "tolerance is ..." is written on the front side. After the speeches of representatives of subgroups, turn them with the other party.
Tolerance definitions:
Cooperation, spirit of partnership.
Readiness to put up with someone else's opinion.
Respect of human dignity.
Respect of the rights of others.
The adoption of another as it is.
The ability to put yourself in place of another.
Respect for the right to be different.
Recognition of diversity.
Recognition of equality of others.
Tolerance to other people's opinions, beliefs and behavior.
Failure to dominate, causing harm and violence.
Procedure for conducting. The presenter divides participants into groups of 3-4 people. Each of the groups will have to develop as a result of "brainstorming" its definition of tolerance. Ask participants to include in this definition, what, in their opinion, is the essence of tolerance. The definition should be brief and tank. After discussion, the representative from each group introduces the definition of all participants.
After the discussion is completed in groups, each definition is written on the board or on a large sheet of Watman.
After the groups appear their definitions, the lead turns in advance prepared definitions of the "face" to the audience. Participants have the opportunity to familiarize themselves with the existing definitions and express their attitude towards them.
Issues for discussion:
What distinguishes each definition?
Is there anything that combines some of the proposed definitions?
What determination is the most successful?
Is it possible to give one definition to the concept of "tolerance"?
In the process of discussion, pay attention to the following points:
The concept of "tolerance" has many parties;
Each of the definitions revealed some of the faces of tolerance.
Exercise "Emblem of tolerance".
Tasks: continuation of work with the definitions of tolerance; The development of fantasy, expressive ways of self-expression.
Necessary time: 20 minutes.
Auxiliary materials: Paper, color pencils or markers, scissors, scotch.
Procedure for conducting.At the previous stage, participants developed their own definitions of tolerance and familiarized themselves with existing ones. The presenter notes that the discussion took place on the intellectual, abstract level. The next exercise will allow you to approach this concept on the other hand, the participants will have to create an emblem of tolerance. Everyone will try to independently draw such an emblem that could be printed on super packages, political documents, national flags ... (the drawing process takes no more than 5 minutes.). After completing the work, the participants consider each other's drawings (for this you can walk around the room). After familiarization with the results of creativity, other participants should be divided into subgroups based on similarities between drawings. It is important that each participant independently decided to join this or that group. Each of the subgroups formed should explain what is common in their drawings, and put forward the slogan, which would reflect the essence of their emblems (discussion - 3-5 min). The final stage of the exercise is a presentation of the emblems of each subgroup.
Tolerant personality (training).
Objective: Give an idea of \u200b\u200bthe peculiarities of the tolerant and intolerant personality and the main differences between them.
Exercise "The features of the tolerant personality".
Objectives: introduce the participants with the main features of the tolerant personality; To enable teenagers to assess the degree of their tolerance.
Necessary time: 15 minutes.
Materials: Replaims of the questionnaire for each participant (see Appendix No. 4).
Preparation: A questionnaire blank with a "B" column on a large sheet is attached to the board or wall.
Procedure for holding. Participants receive the questionnaire forms. The presenter explains that 15 characteristics listed in the questionnaire are characteristic of the tolerant personality.
Instruction: First, in the "A" column, place:
"+" Opposite those three features, which, in your opinion, are most pronounced;
"0" opposite those three features that, in your opinion, are most characteristic of a tolerant personality.
This form will remain with you and no one will know about the results, so you can answer honestly, without looking around.
On the filling of the questionnaire gives 3-5 minutes.
Then the host fills the pre-prepared questionnaire form attached to the board. For this, he asks to raise the hands of those who noted the first quality in the column. The number of responses is calculated by the number of answers for each quality. Those three qualities that have gained the greatest number of points, and are the core of the tolerant personality (from the point of view of this group).
As a result of the occupation, participants get the opportunity: to compare the idea of \u200b\u200bthe tolerant personality of each of the members of the group with a general group representation; Compare an idea of \u200b\u200byourself ("+" in the column "A") with a portrait of a tolerant person, created by the group.
Lecture "What is the distinguished by the tolerant personality from the intolerant".
The purpose of the lecture: Familiarization with the ideas of psychologists about the tolerant personality.
Necessary time: 20 minutes.
Procedure: The presenter reads a lecture on the main differences between the tolerant personality from the intolerant.
I and group. Self-knowledge (training).
To be accepted to others - does not mean both all (discussion).
Objective: The formation of a positive self-assessment of students, a positive attitude towards the uniqueness of everyone.
Plan lesson:
Reasoning leading about differences between people.
Next, it is proposed to write 10 phrases on the leaflet, beginning with the words "I want ...", and find a partner with which there are no less than three coincidences. In these subgroups, it is proposed to discuss the inconsistent points (why is it important to write?).
Then it is proposed to remember the situation when "want" participants did not coincide with the intentions of the group, and the further behavior of the participant in this situation. Those interested to offer their own option of possible behavior, explaining why it is important for him personally. The occupation of the discussion on the topic: "Have a idol - what does this mean?".
Summary Classes:
Feel your belonging to the group, want to be like someone, to be accepted by your peers, imitate someone who is more successful to you - this is normal. But it is important to remain ourselves: with your desires, goals, rules, values.
Each of us is unique in its own way and unique. This person is different from the car. It is uniqueness - the most important human dignity. It is the uniqueness of a person attractive. Probably, people are needed and an interesting friend is precisely because they differ from each other. Communicate with the exact cost of a copy is not interesting. Yes, and any copy is always worse than the original. Therefore, the desire to "be like someone" is doomed in advance for failure.
Loneliness (training).
Objective: The formation of an adequate relationship in adolescents to the sensation of their own autonomy as a periodically arising normal state of an exploring personality.
Plan lesson:
Subgroups are invited to create sculptural groups on the topic "loneliness" and offer their situations when a person may experience loneliness. Next, work is carried out on the type of "brainstorming" on the topic: "pros and cons of loneliness."
After that, an exercise on relaxation is offered - the "Temple of Silence" - and students are given the opportunity to make an arbitrary sketch of his personal "temple of silence" (materials for drawing each chooses to its taste).
Exercise "Temple of Silence".
Participants are sitting in convenient poses for them.
Leading: "Imagine yourself to the crowd of a crowded and noisy city on the outskirts. Try to feel how your legs step on the pavement, hear the sounds of transport, the voices of the crowd, the sounds of your and other steps ... What else do you hear? Pay attention to other passersby. There are many of them, very much. They merge into one solid stream. But you can stay on some expressions of individuals, figures ... Maybe you see something else? Pay attention to shop windows, kiosks ... Maybe you see somewhere in the crowd familiar faces? Maybe you come to someone or pass by ... Stop and think that you feel on this noisy business street. Having passed a bit, you will see a big building, unlike others ... Big sign is reading: "Temple of Silence." You open these doors and find yourself surrounded by full and deep silence. Listen to her, to yourself in this silence. Feel silence and yourself inside it, allow yourself to be soaked in this silence. What is she? What are you? Please as much as you want.
When you want to leave the building, push the door and go out into the street. How do you feel here? What changed? Remember your way to the "Temple of Silence" to be able to return here, when a desire to be visited alone with himself. "
Materials for classes: Paper, colored shallow, pastel, paint. It is possible to use music for relaxation.
The game "I and the other" (game script).
"We want to introduce you and friends with an educational project that can teach to formulate your position and defend it, based on various situations." The idea of \u200b\u200bthe project belongs to Y.D. Türneru and G.V. Wissera - Stitching Vredeseducatie employees (Utrecht, Holland). In Holland, this project was implemented at the exhibitions "I see something strange" and "strange is an unusual usual" addressed to Dutch children. In Russia, members of the Dutch colleagues became members of the Group House (children's open museum), such exhibitions were held under the name "I and the other".
Stroke Game:
Everyone receives cards where they mark their position in relation to heard from the lead. Next, 2 teams of "defenders" and "opponents" of this situation are collected. After discussion, the team draw a sign allowing or prohibiting this situation. After discussing the second concept, the commands are associated again and signs are drawn again. You can use these signs by defining your position.
Text number 1. Prejudice (the text will be distributed to all participants of the game, they read it and enjoy them when discussing).
"Prejudices are peculiar to all people, and is not always bad. There are prejudices that have a positive value. For example, the approval of the "man - family feeder" or "Woman - the Keeper of the Home Field" is essentially prejudices that secure certain norms of people's relationships. Often prejudice play the role of a protective mechanism, especially in situations of collision with something incomprehensible, strange, causing anxiety, for they create a sense of confidence and security before the unknown. But if the prejudices are so good, then you need to part with them? In order to answer this question, you need to figure out the mechanism of their formation.
Prejudice is the first, as a rule, painted by emotion and not supported by the analysis (coming before the reason) the reaction to someone else's, the other. At the same time, our perception of this other is deprived of objectivity, because Choosing some one sign, we build a conclusion based on it in general.
A person with prejudice, as a rule, has a limited idea of \u200b\u200bthe subject of its prejudice. But when he is trying to prove it, he easily finds examples that justify him. So there are superficial generalizations, stereotypes that often lead to conflicts. (Examples of this - those who run in our society about the "persons of the Caucasian nationality" or anecdot about Chukchi.) Negative prejudices are dangerous to those lead to violation of human rights and child rights. They cause those against whom a sense of humiliation and a response, which puts barriers in the relationships of people. That is why it is necessary to part with prejudice. But this is not easy to do. Albert Einstein argued that it was easier to split the atom than to convince someone to part with his prejudices. Prejudice Stubbych because related to emotions. In order to refuse them, you need to proceed from emotions to think about, asking yourself a question about the reason for your own negative reaction. "
Text number 2. Discrimination (the text will be distributed to all participants of the game, they read it and enjoy them when discussing).
"Negative prejudices, accompanied by active actions, are called discrimination, i.e. limit on racial, religious, ideological, property and other signs. Discrimination affects people to the extent that they are different. But a different way of life maybe just as good as our. Children must be proud of the color of their skin, their own history, know their roots, but at the same time be able to appreciate the not similar to themselves. It is very important for its own identification and formation of that positive image, on the basis of which others make up their impression about us. Acquaintance with the culture, customs and lifestyle of other people, the ability to take the position of another helps to explain our prejudices, and therefore eliminate the motives for discrimination. At the same time, the knowledge of the other is not yet a guarantee of the relationship to him. " The presenter asks the players to raise prohibiting or allowing signs and express their attitude to the read. "
Text number 3. The "scapegoat" phenomenon (the text will be distributed to all participants of the game, they read and enjoy them when discussing).
"People who are different from others, easily become" scapegoats ". This image dates back to ancient European legend in which the goat, symbolically loaded by sins and disadvantages of his people, was expelled to the desert. Thanks to this, people got the opportunity to gain internal harmony, but at the same time lost the ability to self-improvement. Options for the manifestation of this phenomenon are numerous. If the society feces unemployment, if the football team loses, and a tense atmosphere reigns in the classroom, there is always a "scapegoat". The mechanism of action of the phenomenon "goat of the scape" is a triangle. Here, there must be a fillingler - the leader, then a support group and, finally, the "goat of the scapeman". The instigator needs a group that supports it, and that, in turn, does not take anything in defense offended because of the fear of becoming the target. "
"In China, it is considered indecent to kiss another when meeting, and we have kisses are the usual manifestation of sympathy. In China, they do not drink cold water, and we have thirst for thirst in the heat. In China, the main dishes are submitted at the beginning, and then it follows the soup, and our soup is considered the first dish. In China, the peel with vegetables and fruits believes the blade of a knife directed from themselves, and we have to themselves. "
Spend a kind of game. Let those who believe that the behavior of the Chinese is strange, raise the right hand, and those who think that it is usually - left. The response of the participants will give the basis to talk about what is not "bad" and "good", "natural" and "unnatural" customs. Every people have the right to their own.
Discuss also with friends, what role is in some peoples of Australia, Africa, South America, painting of the face, tattoo and puncture, as well as how these elements are used in the modern youth environment. Pay attention to the fact that in the same case painting, piercing, tattoo are signs of belonging to a specific social group, a signal about the intentions of a person. Finally, they demonstrate the presentation of people about beauty. In other words, these elements have the same function in different cultures.
The game ends when the topic of conversation is exhausted.
Conclusion
The formation of culture of tolerance is of particular relevance in the light of the globalization currently. Under its impact, the world is becoming more complete.
Various cultures, religions, civilization interacted before. At the same time, an acute female has often arose, and intolerance. However, their main foci were separated by geographically, being fell apart from each other. Now global communication, financial, migration flows struck huge bars in existing barriers, recounting different cultures and lifestyles in the unified space of world society. There is a dense, all-permissive network of public relations. Intolerance under these conditions generates high voltages capable of blocking the vital activity of social systems both at the national and world levels.
At the same time, globalization clearly demonstrates an inexhaustible manifold of sociocultural traditions and forms of a social device, the norms of relationships and value orientations inherent in different communities. With each decade, this variety is not only not reduced, but it grows, sometimes in geometric progression, challenging the ability of the human race itself to regulate contradictions arising in this soil, prevent their outrage into acute conflicts and collisions.
The society is interested in his members, especially the youth, formed an open thinking, awakened interest in the dialogue of followers of different worldviews and political preferences for the elimination of prejudice against each other on the basis of tolerance and constructive cooperation in the name of the universal benefit. At the same time, the Company stands for tough suppression of any extremist actions, for the inevitability of the punishment of their inspirations and participants.
The widespread and complete approval of the atmosphere of tolerance and at the same time active rejection of the manifestations of extremism is a long process. Here, much depends not only from state bodies and public, including the youth, organizations, but also from the education and education system, from the media, cultural figures, from overcoming their indifferent attitude to the existing - far from tolerance - positions and the businesses , Extremism relapses. Significance and culture of political figures, the leaders of public, especially the youth, movements of modern Russia are also able to provide significant impact.
List of used literature
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Attachment 1
Types of tolerance
|
Types of public consciousness |
Types of tolerance |
Signs of tolerance |
|
Mythological |
"Hidden" tolerance |
"Tolerance is not yet comprehended conceptually. Society tolerant refers to the specifics of philosophical thinking, since it does not lead to the destruction of the images of mythical consciousness, but ultimately there is a tendency to suppress philosophy ... " "In the structure of absolute faith, monotheism, tolerance is impossible in principle, since it destroys absoluteness, but religious wars, the basis of which was religious intolerance, ultimately, and prepared the legitization of tolerance ..." |
|
Secular |
"Cultural" tolerance |
"In a secular society, tolerance becomes a reality as a result of recognition as true universal moral principles. On a given basis, respect for other, the adoption of ethnic and national characteristics, the collapse in social views, which are generated by the peculiarities of living conditions, professional activities, cultural traditions. Tolerance here is a consequence of high spiritual and moral culture ... " |
|
Scientific public |
Tolerance in the field of scientific mentality |
"Tolerance to other people's opinions in the field of science is important only where the question has not yet been identified completely; Theoretical truth built on irrefutable evidence requires recognition. In cases where the arguments of Pro ET Contra Tolerance may be presented in a known question takes place when assessing opponent's arguments. " |
Appendix 2.
Models of tolerance
|
Models of tolerance |
Features of models of tolerance |
|
Tolerance as indifference |
"Tolerance with such an understanding acts as essentially indifference to the existence of various views and practices, since the latter are considered as an unimportant in the face of the main problems with which society has a business." |
|
Tolerance as the impossibility of mutual understanding |
"According to this understanding of the tolerance, religious, metaphysical views, the specific values \u200b\u200bof one or another culture are not something minor for human activity and for the development of society. Tolerance in this case acts as respect for another, whom I cannot understand and with which I can not interact " |
|
Tolerance as condescension |
"In the event of this understanding, tolerance acts as conducive to the weakness of others, combined with some fraction of contempt for them. For example, I have to endure views, the failure of which I understand and can show, but it makes sense to enter a critical discussion with such a person. " |
|
Tolerance as an expanding of your own experience and critical dialogue |
"Tolerance in this case acts as respect for someone else's position in combination with the installation on a mutual change in positions as a result of a critical dialogue" |
Appendix 3.
2001 survey data regarding a number of household situations where ethno-confessional factors are present.
Appendix 4.
A questionnaire form for the exercise "The features of the tolerant personality"
Problem Fatherhood B. modern Tuvinian family
Coursework \u003e\u003e PsychologyResponsibilities are significantly less than the mother. Problems modern society, families, system of education have social ... specify through the formation of responsibility, tolerance, tolerance, self-development, positive social thinking, and ...
Large family and features of its functioning in modern society
Scientific article \u003e\u003e Sociology... tolerance, that is, resistance to estimated from the outside - both enthusiastic and condemning. IN modern ... specific educational standards. Given the relevance problems Lowesty B. modern societyWe had a study ...
Tolerance in politics
Abstract \u003e\u003e SociologyAnd political resources - privileges, position in society, authority and much more. Therefore, it is ... problems tolerance in modern World: Materials of the International Scientific and Practical Conference "Actual Aspects problems tolerance in modern
A. A. Pogodina
TE HOMINEM ESSO Memento!
(Remember that you (only) man)
The words of this epigraph are borrowed from speech, pronounced in the process of a triumphal ritual in distant antiquity. Then they sounded like cautioned to Tiranans. Today, these words may sound like the vital principle of any person, regardless of his social status, place of residence, gender, nation and age. This principle warns any human child from violence, making it clear that a person does not have absolute power over the other, it does not have the right to enslave, interfere in the world of another and forcibly changing this world. A person is not authorized over the thought, the action, the life of another person. This maxima is particularly relevant for the polynational state, which is Russia.
However, it is the opinion that the monoculture, in contrast to the polycultury, as its basis, "destructive, pathological, leads to marginalization, borderability, the state production of laws of violence and cruelty, dehumanization of society and itself."
In such states, man does not always provide the possibility of integration into various social generality. There is one, "the only right" culture with clear rules, norms, ideas. If a person of another warehouse of thinking and he is not close to these "postulates of life," he either becomes a dissident, a kind of "outsider of society", or "overcomes" through his life principles and is safely poured into society. Should the conclusion from this statement that the monoculture loses the polycultury in the process of creating favorable conditions for the successful socialization of its citizens? There is no way. The polycultural, the polynational state has its very high in this process. serious problems. In one area, in one state "adjacent" various cultures with absolutely different, sometimes not only cultural values \u200b\u200band social experience, but also with biological differences (genetic features, specificity of hormonal processes, nutritional specifics), with features in the psychic structure of the individual (temperament, accentuation of character, features of the formation of basic mental processes, etc.). In any of these aspects, any nation, nationality is original. Such originality is preserved even in the process of centuries-old migration of entire peoples. Assimilant in a particular polyethnic environment, the people retain their specificity, originality. An example of such a phenomenon can be the centuries-old process of rushing the Jews in the West Polycultural States, the East (the basic principle: "Take the culture of other peoples, while maintaining its") or modern Russians, Armenian, Ukrainian quarters in the cities of the United States.
However, in modern conditions of socio-economic destabilization, the desire to preserve the originality of a nation, the nationality is characterized by negative manifestations.
Especially bright these manifestations are noticeable in modern Russia. The constant migration of other ethnic groups on its territory causes concerns from Russian people, fear for infringement of their "national dignity". Shades of this fear are different: from indifference to conflicts, from cold indifference to the phenomenon of xenophobia (fear, sometimes hate towards people of different nation). In part, these manifestations are a kind of protective reaction, and sometimes they are initiated by representatives of other ethnic groups themselves. Anyway, a person (in particular, a Russian man) forgets that he is only a person and does not have the right to condemnation, anger, hatred, infringement of the life of another.
This "forgetfulness" leads to the emergence of an insurmountable sense of aggression, cruelty and hatred among people, chauvinistic and fascist ideas in society. The consequences are bloody distribution, war, pogroms, the terrorist attacks of "pseudo-teams" against civilians. The last world events of the ragged terrorism are a peculiar indicator of the moral pathologicalness of the polycultury. It is worth thinking at least over the fact that two polycultural superpower - Russia and the United States are the most stronger terrorist attacks.
The question arises: is it possible in such conditions to talk about the problem of tolerance? What, for example, a tolerant attitude may be to terrorists, murderers in any unhappy people? The answer to this question does not lie on the surface, and the problem itself is quite contradictory. However, this question cannot remain and does not remain rhetorical. It solve many theorists and practices, people who are not indifferent to what happens to Homo Sapiens. Let us try to make our contribution to the solution of this issue and begin to determine the fundamental category.
In many cultures, the concept of "tolerance" is a kind of synonym for "tolerance": LAT. - Tolerantia - patience; English - Tolerance, Toleration, it. - Toleranz, Fran. - Tolerance. In the process of historical and cultural development and the formation of a philosophical thought, the category of "tolerance" ("tolerance") has undergone changes. This is a natural phenomenon, as the society itself has also changed, various ideas were made in the chapter of human relationships.
In the era of the XIX century. The verb "Tolerate" numbered a lot of lexemes (26) and expressed different meanings: to endure, suffer, attach, not to stand it, to wait for something, to allow, to look, not to rush, do not drive, etc. .. despite the multivalousness, category Tolerance has a contemplative, passive characteristic, orientation.
Such a characteristic of the concept has been preserved in modern dictionaries. In the "Russian Dictionary" edited by Ushakov D. N. The category of "tolerance" is completely identified with the category "Tolerance". In the dictionary of foreign words and expressions, "the concept is also defined as" tolerance to other people's opinions, beliefs, behavior, condescension to anything or anyone. " In the same dictionary, two more definitions associated with the biological and social aspect of the problem of the problem appear:
A more passive orientation can be traced when analyzing the definition "tolerance" in the explanatory dictionary foreign language words". In this source, the concept of" tolerance "is associated with the absolute" loss of the ability to generate antibodies "(medical and biological aspect).
The characteristic of the definition "tolerance" is modified in the preamble of the UN Charter: "... tolerance and live together, in the world with each other, like good neighbors." Here the concept acquires not only an effective, socially active color, but also considered as a condition for successful socialization (integration into the system public relations), consisting in the ability to live in harmony and with its inner world, and with the world of people (micro and macroshrod).
The harmony of relations implies underly the respect of each other's subjects. Such a semantic load is the definition of "tolerance" offered by the American Water Video "American Heritage Diction-Ary": "Tolerance - the ability to recognize or practical recognition and respect for the beliefs and actions of other people." This reference to the American dictionary gives the Maltese researcher Kenneth Wayne in the article "Education and Tolerance". In his article, the scientist comes to the conclusion that the definition of "tolerance" in the US dictionary is incomplete, since it is not just recognition and respect for the beliefs and actions of other people, but recognition and respect for other people who differ from ourselves, recognition as individuals And social or ethnic groups to which they belong. "
For a polynational state, this is especially true, since the object of intolerance is representatives of concrete ethnic groups. However, again, the equation is at least two unknowns: the first is whether all people are unlike us can be recognized as individual identities, social groups; Secondly - always respect - condescension to others and the absence of personal value orientations. To answer this question, the domestic political encyclopedia will help us: "Political tolerance is an indispensable requirement of all active participants in public life, aware of the need for ordered civilized relations both within the state and between states." This is a definition prompts us to solve the search problem for the first unknown: Tolerance applies to persons (group of persons), seeking positive interaction, ordered relations that do not violate the universal laws of being, which does not harm to other persons in the realization of their own freedoms. Such a reasoning logic can meet a lot of complaints, because it confirms the New Testament Principle "Oco for the Ochao, tooth for the tooth." And we know that in life, responding evil on evil, it is impossible to achieve a good result. An Oxford Scientist Jonathan Rolz suggests that "society has the right to suppress and oppression of an inadequate subject only for self-defense purposes, when this inadequate entity demonstrates intolerance, threatening public order." It is difficult to disagree with this statement, but it is still possible to add it. Before applying any measures to self-defense, it should be analyzed by the current critical situation, try to identify the reasons that led to it (the motives of inadequate behavior). And if at least for a moment the idea arises that the inadequacy of action is caused by our behavior, our ideology, then there can be no self-defense tactics. The reason for the negative manifestations of others in ourselves, in our intolerance ever demonstrated. All the same Jonathan Rolz argues that "people showing intolerance should not complain if intolerance is demonstrated in relation to them ...".
Let us return from Oxford studies the concept of tolerance to the domestic political encyclopedia. In the vocabulary article of this source we find the following explanation: "... Here there is no weakness tolerance at all, but a strong, objectively positive and advantageous quality for the manifesting parties." Many of our politicians should often analyze the definition of the political encyclopedia of those concepts that form the basis political Strategy. Here it is, the second unknown: tolerance - the category is far from passive, it is not only respect for others in the absence of their personal values, but also the category is active, involving the expansion of the range of personal value orientations due to positive interaction with others. Thus, the concept of tolerance is laid under the overstext of the enrichment of cultural property, social experience. Originality this definition It does not boil down to mercantilism or frank pragmatism, for tolerant relations are possible only on the basis of the disinterested adoption of another person, regardless of its cultural and social level. We cannot be able to be on the ratio of the utility of speech, otherwise we get the pseudo-olelonce phenomenon ("I communicate with the Jews, because they have something to learn, and I can't stand Roma. And for what to respect them?" - Such a statement, unfortunately, meets in our society).
A slightly different semantic load bends the definition of tolerance in psychological literature. Considering the psychological interpretation of this concept, it should be noted that in the "Great Psychological Dictionary" "Tolerance" is determined ambiguously:
first, "the installation of liberal adoption of models of behavior, beliefs, the values \u200b\u200bof the other";
secondly, "the ability to endure stress without serious harm";
thirdly, tolerability to medicines.
Thus, the etymological value of tolerance is that it is understood as the ability to withstand or resist stress, harmful environmental impacts, drugs, the ability to withstand and take another individual. Moreover, we note: the compilers of the dictionary indicate the fact that tolerance can wear both a positive charge and active color (the formation of the ability to withstand any attempts to limit human, including personal, freedom) and negative charge: ("Unnatural abstinence, type of grinding teeth with humility with behavior, beliefs and values \u200b\u200bof the other "). The possibility of negative manifestation of tolerance appears with inconed positive tolerance.
Modern philosophical interpretation of the concept of "tolerance" is close to many of the previously described definitions. In the "philosophical encyclopedic dictionary" this concept is defined as "tolerance to another kind of views." Tolerance is "a sign of confidence and the consciousness of the reliability of their own positions, a sign of open for all ideological flow, which is not afraid of comparisons on the other point of view and does not avoid spiritual competition." We assume that this explanation indicates an active position of the individual in such processes as:
the processes of knowledge and recognition of their "I" (positions, views, worldview) and the position of the other (Gnostic level);
the process of determining the tactics of behavior and dialogue with others (constructive level);
the process of interaction with others with absolute automation ("to be with others and maintain your" I ") (activity level);
the process of analyzing the results of interaction (analytical and efficient level).
Thus, the concept of "tolerance" although it is identified by the majority of sources with the concept of "patience", but it has a striking active focus. Tolerance is not passive, unnatural conquest, views and actions of others; Not submissive patience, but an active moral position and psychological readiness for tolerance in the name of mutual understanding between ethnic groups, social groups, in the name of positive interaction with people of other cultural, national, religious or social environment.
Bibliography
Great Psychological Dictionary, M., 2000. C. 363
Dal V. Explanatory dictionary of the Russian language. M., 1998. 401 p.
Kenneth Wayne Education and tolerance // Higher education in Europe. 1997. №2. T. XXI. P.16.
Political encyclopedia. M., 1999. 504 p.
Dictionary of foreign words and expressions. M., 1998. 477 p.
Explanatory dictionary of the Russian language / Ed. D. N. Ushakov. M., 1994. 726 p.
Philosophical encyclopedic dictionary. M., 1997. 457 p.
Yarska V.N. Modern world and the problem of tolerance // Herald of psychological and social and correctional rehabilitation work. 1996. No. 1. P. 65.
Krysin L.P. Explanatory dictionary of foreign language words. M., 1998. C. 701
To prepare this work, materials from http://www.yspu.yar.ru were used
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For the first time, the term "tolerance" appeared in 1953. The English immunologist Medavar meak under the tolerance property of the immune system, in which the body perceives a foreign body as its own and does not respond to it.
IN further word "Tolerance" began to use other scientific disciplines, in each of which it has gained its particular importance. In the article, we will look at what this concept means, synonyms of the words "tolerance", as well as denote the main problems of tolerance, arguing their statements from fiction.
Tolerance is ...
So what is tolerance? The definition of this term is most often denoted as tolerance for behavior, culture and ethnicity of surrounding people. In sociology, tolerance is considered as patience to a different lifestyle. But this does not mean that this term is synonymous for the word "indifferent". It can be regarded as an opportunity to provide others to live as they consider it necessary.
In philosophy, the word "tolerance" is denoted as patience to other views and habits. In society, this quality is necessary in order to peacefully exist with people of another religion, national and religious affiliation.
Ethical sciences denote tolerance as the ability to easily and without aggression to perceive all forms of self-expression of another person. Here, the main synonyms of tolerance are the concepts of goodwill and tolerance.
Problem definition
In general, the synonyms of tolerance are such concepts as respect, understanding and adoption.
Tolerance can not be called concession, indulgence or condescension, besides, it does not mean tolerance for injustice from another person or refusal of its own worldview and behavioral features.
It is possible to consider many definitions of tolerance, but none of them will fully disclose the meaning of this process due to the fact that it is impossible to fully cover all sides of human livelihoods. So what is tolerance? The definition of this term can be reduced to the following. Tolerance is conscious, comprehensive tolerance, a special psychological installation, which is focused on the respectful perception of other values, beliefs, ways of self-expression and other components of human individuality. This is an active position that helps to achieve mutual understanding between opponents.
Tolerance in the modern world
Modern problems of tolerance are practically no different from those that are given in literary works of classics. These include ethnic, and social, and gender misunderstandings. It remains to learn only one rule: how much the world has not changed, tolerance will always be considered a virtue.
But now, more than ever before, the priority task that needs to be solved is the problem of the formation of tolerance. This is due to the following reasons:
- Sudden and dynamic separation of civilization in economic, ethnic, religious, social and other criteria. In this regard, the level of intolerance in society has grown.
- Growth of religious extremism.
- Exacerbated interethnic relations (example, war of Ukraine and Russia).
- Problems with refugees.
To grow in someone tolerance, certain conditions are needed, the so-called basic principles. These include 5 positions:
- Violence should never be a means to achieve a goal.
- A person must consciously come to a certain decision.
- Make yourself without forcing others. The basic principle of tolerance is the ability of a person to remain, not forcing the other to change their views.
- Compliance with laws, traditions and customs is an important factor in the development of tolerance.
- Take another as it is, regardless of differences.
The relevance of the problem of tolerance is not questionable. After all, as I noticed once the philosopher Yu. A. Schreander: "The most scary catastropheThat threatens the earthly civilization - the destruction of humanity in man. " Therefore, the adoption of other people as they are, so much is written and said.
Tolerance and literature
To understand the depth of this problem, it is better to resort to literary arguments. In stories, novels and stories described different life situations, where the examples of the main characters can be seen than is tolerance in real life.
The relevance of the problem of tolerance for the first time appeared in the literary works of ancient Russia. The wedding writer Athanasius Nikitin described the diversity of religious flows in India. In his texts, he called the reader to think about all the diversity of the world and tolerate treats people with the other faith.
But the works of classical literature deserve special attention. The writers of that time talked about the problems of tolerance that existed in society. So, in the works of the XVIII century, the problems of tolerance were distributed in the scientific and educational sphere. Already in the XIX century, the problem of class tolerance begins to arise. In particular, this is evidenced by the works of Tolstoy "War and Peace", Turgenev "Fathers and Children", where the main arguments of the problem of tolerance are considered.
According to Classic
From the pages of classical literature, you can learn a lot about the problem of tolerance. The arguments given in the works are relevant even today. Take, for example, the story "Dungeon Children" (V. G. Korolenko). The author tells the story of a little boy you, who could not find understanding in his native family. Despite the fact that his father held a high position in society, he was always alone. Once he meets the Valka and Marus. These guys were leaving from the lowest social selection of the population. So collided two social reality, which closely intertwined each other. Vasya managed to understand and accept someone else's pain, he began to understand better adults and thanks to this could establish relations with his father.
In this work, the problem of social inequality is disclosed, and as long as there is a stratification of society into classes, it will remain relevant.
Another example of classical literature can be found in the work of thick "flour walking". It is mainly told about gender tolerance when a woman becomes an equal man. Since at the turn of the XIX centuries, this problem of equality was widespread, it was based on a variety of literary works.
The problem of inter-ethnic tolerance is well disclosed in the work of "maritime stories" (K. M. Stanyukovich). Russian sailors once picked up a boy in the open sea of \u200b\u200bAfrican American origin and reacted to him with all human compassion, despite the skin color.
This problem is revealed and in the story of L. N. Tolstoy " Prisoner of the Caucasus" The main idea, which the author tried to convey was as follows: "There are no good or bad nations, there are only good and bad people different nations. "
Literary arguments
Tolerance was one of the favorite topics of the authors of different style and the genre. Not only in novels, stories or reports is found this problem. For example, the problem of finding a compromise between characters with different points of view is deeply visible in Krylov's fables. In the Basna "Swan, Cancer and Pike" the heroes are not sifting to move the cart, as everyone did what he got used to: Cancer was fivefolded back, the swan flew up, and the pike jumped into the water, so "WHO and now there."
In the Basna "Elephant and Mosk" a small dog without a visible reason begins to have a calmly walking elephant, instead of just passing by. Someone can say that this is just an entertaining childhood story, but, in fact, something else is hidden here. If you hold a parallel with some events everyday life of the present time, you can see that the problem of tolerance is hidden in this uncomplicated work. Often on the streets you can meet people who are sufficiently rude, arrogantly or with discontent express their opinion to others, completely unfamiliar people. For example, the situation: the company of vacationers came to the resort town. Their place of residence was located near the station, so it did not make sense to take a taxi, although their bags were not easy. But at the transition, they began to talk among themselves that it was hard to go with such a cargo. The woman, which was passed by, heard these words and expressed her opinion, saying that Nishchebrudes arrived and could not afford to take transport.
The situation is not entirely characteristic, but is great for the analogy with the Basney "Elephant and Pug".
His and strangers
The problem of tolerance in fiction is represented by the most diverse works. It is displayed in the children's fairy tales Andersen and Pushkin, it can be observed in the stories about Winnie Pohe and Carlsone. Samples of tolerant behavior can serve as animals from the work of Kipling "Mowgli".
Arguments of the problem of tolerance can be found in each second literary work. Even in stories about war or political repression there is a place for something human. Take, for example, the "Alpine Ballad" V. Bykov. Events of history unfold during the Great Patriotic War. Prisoners are run from the camps of the fascists: Russian soldier Ivan and Julia, a girl from Italy. They had only three days. Three days of long-awaited freedom, chase and life in the hardest conditions. When the fascists overtake the fugitives, Ivan took all the blame for himself, for which she paid his life. Julia all his life was bothering the memory of the Soldier. After the end of the war, she found his relatives in Russia and wrote them about the death of Ivan. She wanted to tell about the feat of a simple soldier who saved unfamiliar foreigners. After all, they did not even know each other's language.
It describes the interethnic problem of tolerance. Arguments from literature, which is written in a similar vein, reveal the deep meaning of tolerance and humanity. The reader would be clearer the behavior of the protagonist, if he defended his compatriot. But here it was the Italian, with which they were not even familiar. So why did he do that? The main character I did not share people on the "Russians" and "not Russians" and just did what could do if there was someone else on the site of Italian. The author tried to show that there is no such concept as "his" and "alien", there is just a person in need of help.
Love line
No less colorfully describes the problem of making others in the novel by M. Sholokhov "Quiet Don". Here, in the harsh conditions of the Civil War, tolerance seems to be something impossible, but the author introduces an additional "variable", which is at the level of the above conventions, is love.
The heroes of the novel - Dunyashka Melekhov and the Mishka Koshevoy - loved but during the revolution of their families standing along different sides of the barricades, and when all the hostilities ended, the Mishka Kosheva turns out to be an enemy for the Dunashk family. But they are in love, and this love is above all conventions. Morality will always stand above ideological and political preferences.
From words to business
A lot is written about tolerance, just in practice everything happens at all. Beautiful stories about the adoption of people with another worldview exist only in books, but not in the real world. In particular, this applies to the younger generation.
The problems of tolerance in the youth environment are provoked primarily by the asocial behavior and commercialization of relations. The younger generation in the first place always stand up modern devices and is already everything else. Already long lost their former values. New youth groupings and movements are created daily, the number of antisocial radical organizations is growing. Simply put, in a circle of adolescents and young people to be tolerant now "not fashionable."
In educational institutions, in particular schools, the concept of tolerance is studied. However, the case does not go further. As studies show, the level of adoption of others falls. Perhaps all the fault of the lack of positive examples that could show how to be tolerant, possibly few of the students read Russian classics. Nevertheless, sooner or later, each of them will have to write an essay on the topic "The problem of tolerance".
And it can become a serious problem when there is no clear understanding of the problem, and the writing is the task of the exam.
To write an essay "The problem of tolerance", the arguments from the literature are extremely important. They can be used as a basis for holding analogies with events in the modern world. Alternatively, you can briefly describe the work and explain why his opinion is authoritative. The second option is much easier, but for example, we will try to combine two ways to write an essay.
An example of writings
"Perhaps very soon people will live in absolute isolation from each other to preserve their fragile world from strangers. But it will not happen soon, although there are already serious prerequisites for this transition - a low level of tolerance in society. Now you need to match the word "norm".
If there is at least something different in man, it may not be taken to the team, society, or worse - to make outcast. As a heroine from the story of L. Ulitskaya "Daughter Bukhara", Mil. A girl since childhood is sick of Down syndrome. Her mother is raising and all the power attaches the girl is happy. But the attitude towards people with special needs in society is indifferent, and if lucky, then indulgent.
"Diverse Idiots" and "Useless Members of the Society" are only a few epithets that the author described the attitude of society to "other" people. For some reason, it is believed that such people do not have the right to compassion, respect or understanding.
But there are people who have others distinctive characteristics. It is worth remembering the novel L. Tolstoy "War and Peace". The main character of Pierre Duhov does not fit into and here it is not so much about his clumsiness, how much about the character. He is naive, gullible and simple. Opened peace and very kind. But where in honor of selfishness and hypocrisy, he is stranger.
And in the modern world, there are similar situations in almost every step. The boy fell into an accident and became disabled, now he has much less chances to join the society when it grows. Over time, the former friends will turn away, will begin to ignore and bypass the outside. Now he is a disabled person, a useless member of society. A girl who loves reading books, does not watch TV and very rarely visits the Internet, also feels the oblique views of the peers.
Such situations are forced to think, and whether it is possible to call people when they are without bitterness and regrets exclude their own societies. Be tolerant, it means to remain a person. And everyone can succeed in this if it just be treated to others just as I would like to relate to it. "
The problem of tolerance is difficult to understand. It can occur in various spheres of vital activity and situations. And summing up under all above, it can be noted the following: tolerance is humanity. And humanity is nothing more than the ability to get along with themselves like, not in charge of their significance and without losing their individuality.