Based on the method of narrative analysis, this qualitative study explored theinternational graduate college students' views on teaching as a moral craft and theirlearning experiences. All the participants [N=30] of the study highly regarded the role ofinstructors' morality in student learning, such as respect, trust, engagement, and a highlevel of expectations. In their narratives, the participants paid a special attention to thedescription of their lived experiences of living and studying in the United States, and theimpact of these experiences on their views of teaching, learning in the AmericanUniversity. The findings of the study revealed a number of challenges international studentsare going through, such as difficulties of their adjustment to the specifics of Americaneducation aimed at the development of critical thinking, imagination and creativity, andinternational students' inability to transition smoothly to this new institutional environmentbecause of their experiences of learning in the traditional authoritarian style of education intheir home countries. Prior to coming to the United States, many international studentswere the most academically successful among their peers in their home country; thus, theyusually had high expectations about their achievement in the United States as well. Notonly do these students have high personal expectations, but their families and governmentalso place high expectations upon them, increasing the potential for a perceived failure anddisappointment.Key words: teaching, learning, morality, moral craft, international students,narratives, experience, challenge, expectations. ; На засадах методу наративного аналізу це якісне дослідження вивчало поглядиміжнародних студентів-випускників коледжу про педагогічну діяльність як моральнумайстерність та їхні навчальні досвіди. Усі учасники дослідження [30 ст.] високооцінили роль моральності викладачів в навчальній діяльності студентів, зокремаповаги, довіри, зобов'язання й високих очікувань. В своїх наративах учасникизвернули особливу увагу на опис власного досвіду життя й навчання в СполученихШтатах і вплив цього досвіду на їхні погляди про педагогічну діяльність і навчання вамериканському університеті. Результати дослідження виявили цілий ряд проблем,через які проходять міжнародні студенти, такі як труднощі пристосування доособливостей американської освіти, спрямованої на розвиток критичного мислення,уяви та креативності, а також неспроможність міжнародних студентів до гладкогопереходу до нового середовища закладу у зв'язку з їхнім досвідом навчання втрадиційному авторитарному стилі освіти в їхніх рідних країнах. До приїзду вСполучені Штати багато міжнародних студентів були найбільш академічноуспішними серед однолітків у своїй рідній країні; отож, зазвичай, вони також маливисокі очікування щодо власних успіхів в Америці. Однак, не лише студенти маютьвисокі особисті очікування, але й їхні сім'ї та уряд покладають великі надії на них,що посилює відчуття невдачі й розчарування.Ключові слова: педагогічна діяльність, навчальна діяльність, моральність,,моральна майстерність, міжнародні студенти, наративи, досвід, виклик, очікування.
This study aims to investigate the role of the study of teaching materials in universities on religious intolerance and pluralism. The study also explores the Islamic perspective on these two dimensions. The location of the research was carried out at the IAIN Parepare of South Sulawesi Province, Indonesia. The source of research data is secondary data obtained from document review of teaching materials in the Aqidah Akhlak (moral theology) course as well as literature relevant to the research topic. The literature study research methodology guided by content analysis focuses on three topics, namely teaching materials, religious intolerance, and pluralism in the view of Islam. The study revealed two findings. First, the results of a study of the components or the appropriateness of the contents of the items of teaching materials in accordance with the values of tolerance as contained in Pancasila and Bhineka Tunggal Ika. Thus, these teaching materials contribute to preventing religious intolerance and provide a new perspective on pluralism. Second, in the view of Islam, it is known that religious intolerance can be avoided by tasamuh, namely by instilling a commendable moral attitude. While pluralism there are two opposing schools between those who accept and reject. In the Qur'an, there is an explanation of pluralism as a necessity, human diversity in togetherness. The conclusion is that the study of teaching materials contributes to supporting tasamuh behavior and avoiding negative views about pluralism. Pluralism is not recommended, namely religious pluralism which is feared to have a negative impact on aqidah. With the study of teaching materials, negative possibilities can be minimized as long as they are in accordance with practice. Because after all, the values of pluralism are also able to foster mutual respect and appreciation between fellow human beings so that they can support the development of student morality. The expected implication is that universities must supervise and provide input on teaching materials that have the potential for the concepts of tolerance and pluralism. The government needs to support the socialization of the true importance of tolerance and pluralism in the campus environment.
Актуальность темы статьи обусловлена важностью проблемы духовно-нравственного воспитания учащихся в современном поликультурном обществе. Одним из существенных факторов, влияющих на уровень духовно-нравственного развития молодежи, является религия, нравственные ценности которой могут служить основой для разработки принципов духовно-нравственного воспитания учащихся. Цель исследования заключается в выявлении общих и особенных характеристик в подходах российских и американских ученых к определению роли религии в современной светской школе. Данная проблема рассматривается в контексте поликультурного образования. Результаты исследования показали, что светский характер образования закреплен на законодательном уровне и в России, и в США, но религия может преподаваться в школах как отдельный предмет изучения. Сторонники поликультурного образования в России и США поддерживают религиозный плюрализм в содержании образования по этому вопросу. Ученые обеих стран считают, что преподавать в светской школе должен только профессиональный учитель, а не приглашенный священнослужитель, что ставит новую серьезную задачу подготовки кадров, которая должна решаться на высоком научном и педагогическом уровне. Область применения результатов исследования. Результаты исследования позволяют определить стратегию модернизации практики духовно-нравственного воспитания в образовательных учреждениях. Результаты сравнительного анализа проблемы взаимосвязи школы и религии в исследованиях отечественных и зарубежных ученых расширяют проблематику сравнительной педагогики и могут служить основой дальнейших практико-ориентированных научных поисков в области поликультурного образования. ; The urgency of the topic is stipulated by importance of the problem of spiritual-moral education of the youth in modern multicultural society. One of the substantial factors, which influences the level of spiritual-moral development of the youth is religion, moral values of which can serve as the basis for elaboration of the principles of spiritual-moral education of the youth. The purpose of the research is to reveal common and peculiar characteristics in the approaches of Russian and American scholars to the identification of the role of religion in modern secular school. The problem is studied in the context of multicultural education. The results of the research showed that secular character of education is fixed by legislation in Russia as well as in the USA, but religion may be studied at school as a separate subject. Adherents of multicultural education in Russia and in the USA support religious pluralism in the content of education concerning this problem. Scholars in both countries are sure that only a professional teacher should teach at school and not a priest. This belief sets a new problem of personnel training, which should be solved on high scientific and educational level. Practical implications of the results. The results of the research allow to define the strategy of modernization of spiritual-moral educational practice in educational institutions. The results of the comparative analysis of the problem of interconnection of school and religion in scientific works of Russian and American scholars broaden the range of problems of comparative education and can serve as the basis of further practical research in the field of multicultural education.
SUBMITTED ; This piece concerns aspects of the supposedly revolutionary culture of the 1960s. In so doing it employs published and unpublished sources to examine, compare and contrast certain case studies. Events at Bilston College of Further Education (especially c1963 and subsequently), Hornsey College of Art (in 1968) and Guildford School of Art (in 1968 and 1969) are studied. It uses the work of novelist Stan Barstow [192823 2011], and particularly his character Vic Brown, to highlight differences in approaches to achieving social, political and moral progress at Bilston and the two art establishments. It is suggested that while the student revolts and sit-ins staged at the latter were dramatic, they were ultimately less effective in bringing about lasting change or improvement than the more modest experiments in what might be termed cultural enrichment undertaken at Bilston, an innovative further education [FE] college in Wolverhampton. Thus, although the characteristic spirit of the 1960s ? a time of anarchic socio-political experimentation ? is often thought of as being typified by such art school revolts as those that took place in Hornsey and Guildford, the piece argues that Bilston?s liberal studies curriculum, and that on offer in other FE colleges, was potentially more profoundly significant.
How can ethical decision-making in organizations be further reinforced? This article explores the relevance of Michel Foucault's ideas on art-of-living for ethics education in organizations. First, we present a theoretical analysis of art-of-living in the work of Foucault as well as in the work of two philosophers who greatly influenced his work, Friedrich Nietzsche and Pierre Hadot. Next, we illustrate how art-of-living can be applied in ethics education. In order to examine some of the benefits and challenges of applying the art-of-living in the practice of ethics education, we discuss an example of how the art-of-living concept has been used in a train-the-trainer course on military ethics. We suggest that Foucauldian art-of-living may foster awareness of power dynamics which are in play when military personnel face moral dilemmas.
This thesis aims at showing how far emotions play a role to define, acquire and practice virtue in Plato's Dialogues. The way Plato understands thumós as the seat of moral emotions should be explained by a preliminary analysis of the way emotions are perceived in Epics and in other literary, scientific and philosophic texts before Plato. On many accounts, thumós appears to be a mainstay for a whole system of values and representations of virtue, courage being its paradigm. Plato is inspired by this legacy, but criticizes and recomposes it. In the so-called « Socratic » dialogues, Socrates attempts at defining virtue as knowledge, and opposes ideas which define virtue as moral sensibility relying on emotions such as reserve, sense of honor and righteous indignation. Expanding on these dialogues dealing with the rationalization of emotions, The Republic sets out the doctrine of the tripartite soul. Thumós is a function of the soul, and is intermediary in three ways : from a subjective point of view, it mediatizes the social norms and the individual rules of action ; from an objective point of view, it is a faculty of the soul that gives reasons' rules some strength against desires ; lastly, it acts as an interface between soul and body. On the basis of his anthropology, Plato has developed a political theory particularly concerned with the education of emotions, which is essential to promote some tendencies to virtue within individual characters. ; Cette étude vise à déterminer le rôle des émotions dans la définition, l'acquisition et l'exercice de la vertu dans les Dialogues de Platon. L'approche platonicienne du thumós comme siège des émotions morales requiert une analyse des représentations du rôle des émotions dans l'épopée, et dans d'autres textes littéraires, scientifiques et philosophiques. Le thumós apparaît à plus d'un titre comme le pilier d'un système de valeurs et de représentations sur la vertu, dont le courage est le paradigme. Platon s'inspire de cet héritage, le critique et ...
This thesis aims at showing how far emotions play a role to define, acquire and practice virtue in Plato's Dialogues. The way Plato understands thumós as the seat of moral emotions should be explained by a preliminary analysis of the way emotions are perceived in Epics and in other literary, scientific and philosophic texts before Plato. On many accounts, thumós appears to be a mainstay for a whole system of values and representations of virtue, courage being its paradigm. Plato is inspired by this legacy, but criticizes and recomposes it. In the so-called « Socratic » dialogues, Socrates attempts at defining virtue as knowledge, and opposes ideas which define virtue as moral sensibility relying on emotions such as reserve, sense of honor and righteous indignation. Expanding on these dialogues dealing with the rationalization of emotions, The Republic sets out the doctrine of the tripartite soul. Thumós is a function of the soul, and is intermediary in three ways : from a subjective point of view, it mediatizes the social norms and the individual rules of action ; from an objective point of view, it is a faculty of the soul that gives reasons' rules some strength against desires ; lastly, it acts as an interface between soul and body. On the basis of his anthropology, Plato has developed a political theory particularly concerned with the education of emotions, which is essential to promote some tendencies to virtue within individual characters. ; Cette étude vise à déterminer le rôle des émotions dans la définition, l'acquisition et l'exercice de la vertu dans les Dialogues de Platon. L'approche platonicienne du thumós comme siège des émotions morales requiert une analyse des représentations du rôle des émotions dans l'épopée, et dans d'autres textes littéraires, scientifiques et philosophiques. Le thumós apparaît à plus d'un titre comme le pilier d'un système de valeurs et de représentations sur la vertu, dont le courage est le paradigme. Platon s'inspire de cet héritage, le critique et ...
Situated ethics (Piper & Simons, 2005; Simons & Usher, 2000) provides a potentially powerful conceptual lens for reflecting on the research significance and researcher subjectivities entailed in contemporary educational research projects. This is the idea that research ethics is most appropriately understood and enacted in the specific contexts of such projects, rather than by reference to timeless and universal codes. This proposition is helpful in drawing attention to the crucial networks of aspirations and interests that bind and separate stakeholders in those projects.
Colombia is the only country in Latin America which State does not permit that primary education being free. As a consequence the government has not being interested in outlining a policy about free primary education. However, the Colombian constitution has rules that allow use treaties about human rights to interpret their own national rules. Through this technique of constitutional interpretation is possible to defend free primary education as an obligation. Colombia can´t ignore it. In fact, the Corte Constitucional has protected the access and the permanency in educational system based on International Law. In this kind of arguments, reasons about economical costs are irrelevant since right to education has had universal recognition. Our thesis is that there is no reason for Colombia to restrict right to education through the imposition of costs. This idea finds support in the fact that free primary education allows access and permanency in educational system. In addition free primary education is the best way to overcome economical obstacles which affect the right of education. First of all, this article will describe the obligations of Colombia regarding International Law, after that, we will analyze the decisions of the Corte Constitucional. Finally we will pose a conclusion that outlines some topics for future research. ; Colombia es el único país de América Latina en el que la constitución y la ley permiten a las instituciones educativas estatales realizar cobros académicos en todos los grados escolares. La consecuencia de esto es que el Gobierno Nacional no se ha interesado por elaborar una política de gratuidad de la educación. Sin embargo, la Constitución tiene disposiciones que permiten integrar los tratados de derechos humanos ratificados por Colombia al ordenamiento jurídico interno; allí, es donde está consagrada la gratuidad de la educación. Ésta es un imperativo jurídico que el Estado no puede desconocer. La Corte Constitucional ha protegido el acceso y la permanencia al sistema educativo con base en el Derecho Internacional pues cuando existe una disposición de derechos humanos que consagra un derecho, los argumentos de costo beneficio quedan excluidos, en especial si es un derecho universalmente reconocido. Nuestra tesis es que no hay ninguna razón para que el Estado restrinja el disfrute del derecho a la educación a través de cobros, especialmente porque la gratuidad de la educación primaria les permite a las personas acceder y permanecer en el sistema educativo y es un instrumento privilegiado para remover las barreras económicas que afectan el disfrute del derecho. La estructura del artículo es la siguiente: los dos primeros apartados se referirán a las obligaciones internacionales del Estado colombiano, el tercero hará énfasis en la jurisprudencia constitucional sobre la gratuidad de la educación y, finalmente, habrá una breve conclusión que planteará futuras líneas de trabajo.
The intention of the author of this article is a presentation of the social teaching of Pope Francis on the basis of his green encyclical related primarily to human ecology and environmental ecology, forming both in every family and then at school and university by the media and culture. Education in 'integral ecology' is intended to be sensitive to the various aspects of ecology and consequently the protection of human and social life against environmental degradation. Education is a long term process and therefore is concerned about an intergenerational 'Common Home', so it cannot be ignored by macro and micro structures of economy or ecology. Pope Francis indicates the correlation between ecology and economy, between environmental ecology and the ecology of man (human ecology) and above all, his moral condition. Social and economic systems must remain on guard to ensure that the balance between the biological and the ecosystem has been properly preserved. In the social assessment and analysis, Pope Francis criticises globalisation, neo‑liberalism as a form of a new colonialism providing false ecology in economy and in a global politics ultimately directed against developing countries and the poor and excluded. Therefore education which begins in the family has to take into account the problems of ecological crisis and the crisis of ecology of man and his moral condition. The social teaching of Pope Francis shows, as never before, the close relationship between economy, ecology and social ethics.
In: Nørgård , R T , Arndt , S & Bengtsen , S S 2017 , ' The defiant university : places of resistance and spaces for transgression in higher education ' , The Purpose of the Future University , Aarhus , Denmark , 06/11/2017 - 08/11/2017 .
When thinking about the purpose of the university, we often think about such things as knowledge, critical thinking, new ideas, rigorous science, scholarly development, and recently also employability, productivity, and academic citizenship. However, the future university might carry an equally important, but perhaps more disturbing purpose within it – that of resistance, transgression, and otherness. In other words, the purpose of the university might be the ability and will to push against standardization of education and thinking, to make room for different people and voices, to embrace otherness, strangeness and things that seem intelligible and of no use at first glance. But nurturing this not-yet-ness of our thinking, doing and being is at the heart of the university, partially through an insistence on careful listening to and for otherness, on creating room for seeming non-sense, and on revolting against limiting or oppressing hegemonies. In On Resistance: A philosophy of Defiance (2013) Howard Caygill calls attention to the importance of resisting and defying the urge for conformity, appropriation and consistency within every system of power. This is however not easily done as Henry Jenks points out in Transgression (2003), given that the 'systematization' and 'ordering' of thinking going on in institutions such as the university, pushes back and demands loyalty, agreement and shared 'norms' and 'values'. In a productive struggle between revolt and systematization in thinking at the university new ideas, innovative viewpoints and radical advances are nurtured. Unfortunately, looking across the higher education landscape today resistance and defiance are often suppressed as unproductive or even dangerous by the university itself. The university has become afraid and concerned with its own financial and political survival and, thus, absorbed in delivering clear comprehensible and evident proofs of its worth to society. In the face of neoliberalism and the political endorsement of the 'Mode 2-university' we might ask what is the fate of the future university and the people within it when an anxious university eradicates its places of resistance and spaces of transgression? What happens when room for and tolerance with revolting thinking, wicked ideas and transgressive actions is diminishing? Is there any hope for the university to offer itself as an open ethical room for staff and students living there in ways that are welcoming to the Other and resistant to the conformity of the Same (Levinas, 1999)? Importantly, here, resistance and transgression does not entail a breaking down or demolition of the university, knowledge or HE practice, but rather, an acknowledgement and insistence on the inclusion of other forms, voices, and rooms for thinking. Consequently, boundaries are needed to ensure ethical and meaningful education – the purpose of HE is also an insistence on universal ethical imperatives and academic virtues as Nixon attests in Towards the Virtuous University: The moral bases of academic practice (2008). Transgressive thinking and defiant behavior in HE does not deny limits or boundaries, rather it engages them through dialogue to complete them. As such, transgression is not the same as disorder, and resistance not the same as riot, but the insistence on breaking into new territory, on caring for otherness, and on revolting against marginalization and exclusion of thinking into comfortable familiarity (Jenks, 2003). Thus, the university creating places of resistance and spaces for transgression, is also the university that dares to insist on being an ethical, caring and democratic university. For the future university to keep on thinking, it must include and embrace unsettled and heterotopic spaces for transgression and caring places for resistance in the form of revolt as 'a commitment to freedom' and 'an invitation to alterity' (Jenks, 2003). It is a purposeful offering of places and spaces where people can gather, experiment, explore, and think in radical democratic ways along the lines described by Jacques Ranciére's Hatred of Democracy (2005). Taken together, such a conceptualization of the purpose of the university is an invitation for staff and students to dare to be thinking on the other side of the known through reinserting possibilities for revolt, in a dissident thinking that haunts established knowledge hegemonies, constantly unsettling the already settled (Kristeva, 1996). In this view, the university must establish itself as vibrant matter that never allows thinking to sediment or become instrumental tools in the service of society. Here, the university must reclaim itself as a place of resistance and a space for transgression – as what Kristeva (1998) calls a 'space of life' that comes into being as an affectionate place through allowing and embracing defiance and revolt. Such a notion of the purpose of the university entails a university capable of defiance and able to resist the pressure for uniformity and consensus-seeking in thinking. It is a purposeful university unafraid and daring and insisting on staying polyphonic and heterotopic in both mood and mode. Even when its rationale, purpose, and worth is questioned as intelligible, valuable, viable, or reasonable it will strive to foster and promote Otherness of both knowing, doing, and being through nurturing and harboring what Kristeva (1998) and Peters (2016) call dissident thought. That is, thinking that aims at critical questioning, unruly subversion and transgression of hegemonies. Explicating the purpose of the university through the lens of a philosophy of resistance and transgression, we see the place of the future university as a place for vibrant and vital defiance and as offering spaces of revolting and revolutionary disturbance. It is, however, not a violent or belligerent university as some of the narrower understandings of transgression, revolt and resistance might suggest – but a call for a university of care and affection for the Other and seemingly non-sensical. The future university rises from the mongrel collective, the polyphonic voice, the heterotopic space, and the ethical transgression. It is not the sole virtuous trumpet calling the world but rather a cacophony of torn trumpets singing the ethical song of revolting Otherness. Can such a howl of torn trumpets make itself heard in a world overcome with trumpism, neoliberalism, fake news and the alt-right? Is there any place and space for the university to be defiant through insisting on doing philosophy through embracing Otherness? And can the future university simultaneously be a non-violent, affectionate, and caring place of resistance and space for transgression without losing its dangerousness, disorderliness, and disobedience? This paper offers thinking on what a future university that promotes places of resistance and spaces of transgression might bring about as it contests the lazy, marketable, useful university that has accidently dulled its own thinking through becoming opportunistic, utilitarian, and afraid of its own future.
The article examines the influence of sports education on the peculiarities of the formation of individual and psychological qualities of the individual. Regular sports are a significant part of an individual's life, and they directly affect other spheres of activity, namely: work activity, intellectual and moral qualities, positioning of an individual in society and its social role, self-improvement and formation of will. The process of purposeful training in physical training involves not only the education of certain skills and abilities but also the definition and formation of the character and psychological traits and qualities of the individual. One of the main tasks of physical training in the educational process nd the process of personality formation is the provision of high educational activity of the cadets of the military academy of the National Academy for the further passage of service in the units of boderguard division in the primary officer positsons For fully understanding the specific effects of physical education, it is necessary to reveal its essence as a social and pedagogical-psychological phenomenon and to distinguish a number of individual-psychological qualities and to determine under what conditions and by what mechanisms the influence on the psyche of a person takes place. It is worth exploring by which methods, techniques and means the process of general education of the individual, the formation of his moral, ethical and spiritual beliefs and psychological qualities in general. According to that, the role of physical education in the process of personality formation in general and its individual characteristics, in particular, is a pressing issue and needs to study it more detailed in the fields of psychological research of scientific articles on similar topics ; У статті досліджується питання впливу спортивного виховання на особливості формування індивідуально-психологічних якостей особистості. Регулярні заняття спортом є вагомою частиною життєдіяльності індивіда, вони безпосередньо впливають і на інші сфери діяльності, а саме: трудова діяльність, інтелектуальні та моральні якості, позиціонування індивіда в соціумі та його соціальна роль, самовдосконалення та формування волі. Процес цілеспрямованих занять з фізичної підготовки містить в собі виховання не лише певних умінь та здібностей, а і окреслення та формування характеру та психологічних рис та якостей індивіда, що власне і досліджується в межах нашого дослідження. Одне із основних завдань фізичної підготовки в навчальному процесі та процесі формування особистості є забезпечення високої навчальної активності курсантів військового навчального закладу Національної академії для подальшого проходження служби в підрозділах охорони державного кордону на первинних офіцерських посадах. Для повного розуміння специфіки впливу фізичного виховання необхідно розкрити власне її суть як соціального та педагогічно-психологічного феномену та виокремити ряд індивідуально-психологічних якостей та визначення за яких саме умов та за допомогою яких механізмів відбувається процес впливу на психіку особи. При цьому варто дослідити за допомогою яких методик, прийомів та засобів відбувається процес загального виховання особистості, формування її морально-етичних та духовних переконань та психологічних якостей загалом. З огляду на це, дослідження ролі фізичного виховання у процесі формування особистості загалом та окремих її характеристик зокрема є актуальним питанням і потребує більш детального вивчення у сферах психологічних досліджень наукових статей на подібні теми.
In the age of globalization, policy texts in, inter alia, the European Union emphasize the value and importance of enabling human beings to render themselves not merely flexible, movable, employable, and competitive as citizens on the market in knowledge-based societies, but also loyal and morally committed to European Union citizenship through education. It has also become common to stress -- for example, in policy texts issued by the United Nation and OECD -- the importance of enabling human beings to cultivate their creative capacity through education in order to promote economic growth in the world. However, these policy texts do not necessarily emphasize the need and value of enabling students to become cosmopolitan citizens in, inter alia, moral educational terms. On the contrary, there is a lack of focus on responding responsibly to the challenges we face in terms of globalization from a cosmopolitan perspective. The response to globalization in policy texts is, or at least seems to be, to educate people chiefly for the job market, promoting economic growth and creating the conditions for education, including teacher education, so that students render themselves efficacious, flexible, movable and creative on the job market within policy defined territories. However, how students should be educated as cosmopolitan beings on earth in imaginative, reflective, critical and moral terms in societies at large is not clear. Adapted from the source document.
Political education means preparing citizens to accept social roles and perform political duties in society. Wise political education is one of the educational models that is rooted in the philosophical tradition of ancient Greece and has been considered by thinkers in different historical periods. In this educational model, the institutionalization of political and social values and norms is followed in three individual, family and social areas of education. In this process, the physical and mental education of individuals begins from childhood and they are taught political and social skills and awareness on the path to development. Teaching moral virtues and avoiding moral vices is the basis of wise political education. The institution of the family has the task of institutionalizing values and norms such as love, affection, courage, friendship, cooperation and rule of law in children. And in the process, individuals are prepared to accept and play political and social roles. ; La educación política significa preparar a los ciudadanos para que acepten los roles sociales y desempeñen los deberes políticos en la sociedad. La educación política sabia es uno de los modelos educativos que hunde sus raíces en la tradición filosófica de la antigua Grecia y ha sido considerada por pensadores de diferentes periodos históricos. En este modelo educativo se sigue la institucionalización de los valores y normas políticas y sociales en tres ámbitos de la educación: individual, familiar y social. En este proceso, la educación física y mental de los individuos comienza desde la infancia y se les enseña las habilidades y la conciencia política y social en el camino del desarrollo. Enseñar las virtudes morales y evitar los vicios morales es la base de una sabia educación política. La institución de la familia tiene la tarea de institucionalizar en los niños valores y normas como el amor, el afecto, el valor, la amistad, la cooperación y el imperio de la ley. Y en el proceso, los individuos están preparados para aceptar y ...
At the present stage of creation of Ukraine as a democratic, legal state and its integration into the European community, the problem of forming moral and ethical values in students of the New Ukrainian school based on the use of innovative technologies is becoming more relevant. The effects of political and moral crises, globalization of society and detachment of the younger generation from national background, replacement of universal moral and ethical values by the youth subculture are becoming increasingly apparent. This encourages the use of innovative learning technologies at primary school lessons, the best ways of moral and ethical education of students based on various exercises, games and more. The centuries-old experience of the life of the Ukrainian people, its ideals, ideas of good and evil, sublime and ugly are concentrated in moral and ethical values. The educational rate of moral and ethical values is that they are also the result of the practice of educating the younger generation. It is convincingly proved that the acceleration of the pace of life, a large flow of knowledge affects modern people, requires the ability to find the necessary solution quickly, using search methods and many different sources of information in this regard, among traditional forms and methods of teaching, innovative pedagogical technologies are increasingly used in pedagogical practice. The article reveals the problem of formation of moral and ethical values in students of the new Ukrainian school based on the use of innovative technologies, theoretically substantiates and proves the feasibility of their use in primary school. The article describes the technologies that primary school teachers are successfully working on. The advantages of these technologies are revealed, their significance, essence and tasks are discussed.
