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The article analyzes the literary works of a teacher, children's writer, public figure ofWestern Ukraine – Olena Tsehelska. It aims to study the system of national-patriotic, moral,religious, labor upbringing of mountain children at the end of XIX – the first third of the XXcenturies. It was at this time when revived searches for a new curriculum, new methods and formsof education, laying the foundations of the national-patriotic, civic education of Ukrainian youth.The author stresses that one of the important factors of national education of youth has alwaysbeen fiction, particularly national bulleted text, which are literary works written by OelenaTsehelska. In fairy tales, short stories, novels the writer finds out about these family values thathave traditionally been famous for residents of mountainous terrain, as a community of spiritualinterests, harmony of relationships between representatives of different generations, caring forparents and elderly people in the family, respect for ancestors, family harmony, respect for folktraditions, faith in God that helped to survive in difficult circumstances of war periods, forcedrelocation to a foreign country. Little heroes from works of Oelena Tsehelska possess such traits ascivic consciousness, patriotism, devotion to the interests of the people, the capacity for selfsacrifice, compassion for the poor, love of neighbor. Works written be this writer is an importantfactor in the preservation of folk traditions, enriching current young generation with them whatbecomes important in the development of civil society in Ukraine .

Circumstantial ethics in Albanian higher education: volitional vs arbitrary participation of the Bologna system. Ethics and ethical behavior are major study topics (Banerjee, 1998) among business and academic circles (Bass & Hebert, 1995). Reports of unethical behaviors and the bypass of the societal code of conduct have drawn heavy criticism from the public and according to Bass and Hebert (1995) they have "led to a decline of public trust (pg. 727)". Charitable philanthropic organizations such as Helping Hearts and Hands, International Humanities Center and private for-profit organizations such WorldCom, Enron, Lehman Brothers, Bernie Madoff etc., are some of the few names that people associate with when speaking about unethical behavior. According to Ho (2011), philosophically speaking, ethical behavior is ascribing oneself to "good" or "right" behavior. Moreover, ethical decision-making is determined by individuals using their moral base to determine what's right or wrong (Ho, 2011). Congruently, Davis and Frederick (1984) define ethics as "the rules or principles that define right and wrong conduct (p. 76)." However, Grazioli (1990) states that even the most respected, sincere and brilliant minds can be wrecked on by the combination of "progressive humanistic logic and situational ethics (pg. 112)." In fact, Parsa and Lankford (1999) believe that ethical and unethical behaviors are a function of the person and the environment. Banerjee (1998) concluded, based on the work of Rosen (in Banerjee, 1998) that ethical/unethical behavior is some special occurring within the realm of human behavior. In other words, Banerjee (1988) states that ethical and unethical behavior is existent but simply is differentiated to the extent the kind of moral judgment that represents one's aura and personal moral developments in different situations. Situational ethics, a term coined by Joseph Fletcher who is identified as the "Father of Situation Ethics" (McHugh, 2006) contends that the right and wrong depend upon the situation and there are no universal moral rules or rights and each case deserves unique solution. It can also describe "the situational factors associated with an ethical dilemma (Robertson, et al., 2002, pg. 328)." As such was the decision to adopt the Bologna-system of education in 2003 by the Albanian policy-makers and apply it to Albanian public and private universities. This paper attempts to explore the main cause for the adaptation of the Bologna higher education system. It is often assume that elected officials act on behalf of their constituents with good intentions. However, even decision makers who have good intentions can fall pray of unethical behavior in situational-induced biases circumstances (Kellaris, Boyle, & Dahlstrom, 1994). In fact, circumstances have always been a focus of analysis for scientists in many different social sciences–sociology, anthropology, economics, politics etc. (Todeva, 1997) DOI:10.5901/jesr.2015.v5n1p73

Opposition to and skepticism of science have important social consequences, as highlighted by contemporary debates about vaccines and climate change. Recent studies suggest that opposition to science is rooted in moral concerns and reflects a belief that science breaks down traditional conceptions of right and wrong. This article turns attention to the education system and to national contexts to examine how people see science as a moral threat. We analyze data from the World Values Survey using multilevel regression models and find that individuals with higher levels of education are less concerned about the effects of science on morality. Yet, education differences in moral concern about science are more than twice as large in countries with the highest levels of scientific investment compared to those with the lowest. We conclude that although the link between education and the moral consequences of science is not limited to specific countries, its intensity varies across national contexts. We discuss these findings in light of recent scholarship on political and religious opposition to science, noting the importance of understanding publics' views of the moral consequences of science.

Данная статья рассматривает вопросы реализации социальных программ по формированию компетентности воспитанников детских домов, а также принципы взаимодействия в духовно-нравственном воспитании подрастающего поколения.

Intro -- Contents -- Notes on Contributors -- List of Figures -- List of Tables -- Part I: Contexts and Possibilities -- 1: Aiming and Promising, and Recognising the Contradictions and Problems -- References -- 2: Beyond Idealism to the Realities of Incarcerated Higher Education: What We Know About the Provision of Higher Education in Prisons -- Introduction -- The Current State of Prison Education -- Prison Education in the Literature -- The Impact of Education on Recidivism -- A Gendered Perspective -- The Role of Class in Prison Education -- Educational Constraints Related to the System of Incarceration -- Practical Issues Related to Teaching and Learning in Prison -- The Role of the Creation of a Student Persona in Successful Student Outcomes -- The Moral Imperative as a Motivation for Prison Higher Education -- Who Pays for Education Received in Prison? -- Conclusion -- References -- Part II: Educating to Eliminate Risk and Change Lives -- 3: Tough on the Causes: Religion and the Penitent in Prison Education -- Introduction -- A brief history of carceral religious instruction -- Radicalization -- Rehabilitation -- Specialization and Overcrowding -- References -- 4: Managing Their Needs, Managing Their Risks: The Education and Treatment of Sex Offenders in United States Federal Prisons -- Introduction -- Conceptualizing Sex Offences -- Trends Regarding Sex Offences -- Conceptualizing Federal Sex Offenders -- Punitiveness in the United States and Attitudes Toward Sex Offenders -- Punitiveness as a Social Trend -- A Short Punitiveness Debate -- General Public Attitudes and Perceptions of Sex Offenders -- Sex Offender Sentencing -- Room for Individuation -- Sentencing Variation -- Sex Offenders in Prison -- An Incident at USP Leavenworth -- Responding to Violence and Exploitation -- Offering Protection and Transfers Are Not Solving the Problem.

The interest of this study is in how science education may contribute to cultivating democratic citizenship in a globalised world. The drive for joint global action and a mutual sense of responsibility for achieving a sustainable future need to be balanced with consideration for inequalities, accountability and differences in agency among people around the world. This raises questions of what citizens need to know, do, and feel to respond to the contemporary and future needs of a broader humanity. We explore how Martha Nussbaum's notion of world citizenship (1997) may be used to expand the understanding of critical examination of socioscientific controversies in science education. We analyse how groups of upper secondary science students engage in a critical examination of dairy and oat milk production and consumption from multiple perspectives. The study exemplifies how the critical examination of science may be recognised not only as source critique, but also as a way to: critically examine norms, traditions and personal habits; recognise oneself as bound to others by mutual concern for human and environmental wellbeing; imagine pathways to a sustainable future; and make moral judgements on a cow's right to life.

The second goal of the UN Millennium Development calls for universal primary education by 2015. Is this goal too ambitious? How much have/are the educational systems doing around the world to achieve this goal? Is the political will there? Is education really inclusive? These questions and many more are much of moral questions. Inclusive education that is concerned with all learners, with a focus on those who have traditionally been excluded from educational opportunities such as learners with special needs and disabilities, children from ethnic and linguistic minorities could be one of the many ways of achieving the second UN Millennium Development goal, hence showing how different cultures responds to the different needs of learners. This paper engages a debate on whether the education system is actually inclusive or not and entails norms of the land. The paper focuses mainly on the inclusion of children and/or people with disabilities; the challenges children and/or people with disabilities face; and lastly the role that distance education could play towards achieving inclusive education.

The ideas of the New Left and the recently emerged alter-globalisation movements are marginal within current policy debates concerning the English education system. Here I seek to demonstrate the interconnections between the New Left and the alter-globalisation movement and suggest that these ideas contain a powerful corrective to the increasingly authoritarian present. The next part of the article considers the development of neoliberalism both in a theoretical context and since the arrival of the new Conservative–Liberal government in the UK. Here I outline the rapid transformation of English schools under the academies programme and look at how it has been explicitly linked to ideas of 'moral collapse' evident in the popular discourse of 'Broken Britain'. Especially significant in this respect has been the labelling of comprehensive schools as 'failures' and the explicit imposition of more authoritarian understandings of pedagogy. I seek to explore both the rapidity of this transformation in the context of the dissatisfaction with the idea of comprehensive schools shown by the political Right and the Third Way's reworking of socialism. Finally I briefly consider more progressive alternatives for schools and education by returning to the idea of the democratic commons. In this respect, the cultural Left needs to explore more radical alternatives beyond the defence of comprehensive schooling which sounds both nostalgic and misplaced within our global times.

The article conceptualizes the ideas about the aesthetic dominant of humanitar­ian knowledge and the importance of the works and scientific and educational activities of Nikolai I. Kiyashchenko for the consolidation of this dominance. The special importance of aesthetics as a science and practice of forming ideas about the harmony of personality and harmonious worldview is emphasized. Special attention is paid not only to the training course called "Aesthetics", but to all training sessions where aesthetic knowledge is in demand. The understand­ing inherent in the works of Nikolai I. Kiyashchenko and important for scientific research devoted not only to art as a well-known sphere of aesthetic activity, but also to research devoted to man, his moral sphere and socio-cultural activity is noted. It is emphasized that aesthetics is of crucial importance for modern educa­tional process at all its levels, from school to higher education, from postgradu­ate studies to scientific studies of experienced scientists. This follows from the idea that aesthetics is a broad field of human intellectual activity. We present the efforts of Nikolai I. Kiyashchenko to unite researchers (at the level of con­ferences, joint scientific publications, work on grants). The attention of Niko­lai I. Kiyashchenko, teacher, mentor in a broad sense, to young researchers and their works is particularly noted. The fact that Kiyashchenko, an aesthetician, was also an educator is specifically evaluated, in connection with which the unique publication "Aesthetics of Life" is analyzed. It was intended for school­children and teachers who can work with teenagers. Problematization of aes­thetic knowledge and educational pathos turn the works of Nikolai I. Kiya­shchenko into a solid corpus, aesthetically significant and relevant.

Higher education that presupposes a specific conception of justice do well in preparing students to make claims of justice from specific perspectives or positions. However, civic leadership students with a strong background in specific conceptions of justice are often not equipped with necessary skills, dispositions, and habits to exercise leadership in ways that can manage political contestation associated with competing claims of justice.

Abstract: The purpose of this study is to uncover and analyze the concept of the Sammaniyah order and its role in the moral, spiritual and social formation of postmodern society. The research uses literature studies; library study. The results showed that, first, the Sammaniyah Order was founded by Shaykh Muhammad bin Abdul Karim al Samman (1130-1189 H / 1718-1775) in Medina and spread to the archipelago in the 18th century by Muhammad Arsyad al Banjari, Abd al Rahman al Fathani, Abdu al Samad al Palimbani, Haji Ahmad and Muhyiddin bin Syihabuddin, Shaykh Nafis al Banjari. Second, the concept of the Sammaniyah tariqah includes (1) dhikr which is read out loud and with high-pitched, especially when saying lafadz la ilaha illa Allah, (2) tawassul, (3) ratib samman, and (4) multiplying prayers, remembrance, being gentle to the poor, not too loving the world, utilizing the intellect of rabbaniyah and monotheism to Allah in His essence, nature and affinity. Third, the deed and role of the murshid become the specific strategy of this tarekat in carrying out the education process, and the formation of moral, spiritual and social even the political attitudes of the people. Among them are (1) amaliah dhikr samman and ratib samman, (2) tazkiyah an nafs process, (3) charismatic; the character of the murshid, (4) dialogues of the murshid to guide the spirit, morals and attitudes of the people.الملخص: الغرض من هذه الدراسة هو كشف وتحليل مفهوم النظام السامانية ودوره في التكوين الأخلاقي والروحي والاجتماعي لمجتمع ما بعد الحداثة. تستخدم طريقة البحث دراسات الأدب. دراسة مكتبة. أوضحت النتائج أن النظام السامانية أسسه الشيخ محمد بن عبد الكريم السمان (1130-1189 هـ / 1718-1775) في المدينة المنورة. وانتشر إلى الأرخبيل في القرن الثامن عشر من قبل محمد أرسيد البنجاري وعبد الرحمن الفتحاني وعبد الصمد البليمباني والسيد حاجي أحمد ومحي الدين بن سيهاب الدين والشيخ نفيس البنجاري. ثانياً: مفهوم الطريقة السامانية يشمل (1) الذكر الذي يقرأ بصوت عالٍ وصرير ، خصوصاً عند قول لافد لا إله إلا الله. (2) تواصل ، (3) راتب سمان ، (4) ضرب الصلوات ، إحياء ذكرى الفقراء ، عدم حب العالم ، استخدام عقل الربانية والتوحيد مع الله في جوهره وطبيعته وألفةه. ثالثاً ، يصبح دور ودور المرشد الإستراتيجية المحددة لهذه الطاقات في تنفيذ العملية التعليمية ، وتشكيل المواقف الأخلاقية والروحية والاجتماعية حتى المواقف السياسية للشعب. من بينهم (1) أماليا ذكر سمان وراتب سمان ، (2) عملية التزكية نفس ، (3) كاريزمية ؛ صفة المرشد ، (4) حوارات المرشد لتوجيه روح وأخلاق ومواقف الناس.Asbtrak: Tujuan penelitian ini adalah untuk mengungkap dan menganalisis konsep tarekat Sammaniyah dan perannaya terhadap pembentukan moral, spiritual dan sosial masyarakat post modern. Metode penelitiannya menggunakan kajian literature; studi kepustakaan. Hasil penelitian menunjukkan bahwa Pertama, tarekat Sammaniyah ini didirikan oleh Syaikh Muhammad bin Abdul Karim al Samman (1130-1189 H/1718-1775) di Madinah. Dan disebarkan ke Nusantara pada abad ke 18 oleh Muhammad Arsyad al Banjari, Abd al Rahman al Fathani, Abdu al Samad al Palimbani, Tuan Haji Ahmad dan Muhyiddin bin Syihabuddin, Syaikh Nafis al Banjari. Kedua, konsep ajaran tarekat Sammaniyah ini di antaranya (1) zikirnya yang dibaca dengan suara keras dan melengking, khususnya ketika mengucapkan lafadz la ilaha illa Allah. (2) tawassul, (3) ratib samman, (4) memperbanyak salat, zikir, bersikap lemah lembut kepada kaum fakir miskin, tidak terlalu mencintai dunia, mendayagunakan akal rabbaniyah dan tauhid kepada Allah dalam dzat, sifat dan af'al-Nya. Ketiga, amaliah dan peran mursyid menjadi strategi khusus tarekat ini dalam melakukan proses pendidikan, dan pembentukan moral, spiritual dan sosial bahkan sikap politik masyarakat. Di antaranya (1) amaliah zikir samman dan ratib samman, (2) proses tazkiyah an nafs, (3) kharismatik; ketokohan sang mursyid, (4) dakwah dialogis sang mursyid untuk membimbing ruhani, moral dan sikap masyarakat.

Education serves as a dynamic interplay between generations, encompassing dialogue and mutual enrichment. It embodies the spiritual essence inherent in individuals, communities, eras, and cultural contexts, shaped by moral and spiritual values specific to cultural circles. Education bridges the gap between the 'values of the environment' and the 'values of life experience', defining the persona of individuals, communities, and societies. It functions as a repository of intellectual potential, dismissing the notion of 'excessive' education and highlighting its indispensability for human growth. Values, pivotal to human intellectual exploration, encapsulate the initiation, propagation, or negation of philosophical paradigms within fluctuating contexts. Education emerges as a distinctive manifestation of self-cultivation and a testament to human accomplishments. This study aimed to assess sustainable social development awareness and implementation readiness among future psychologists. The investigation involved 160 Ukrainian psychology students, employing written surveys and statistical analysis. Findings unveiled a limited comprehension of sustainable societal development among respondents, often narrowed to environmental concerns and overlooking the social facet. Despite this, over half of the participants sought alignment with their interpretation, integrating these ideals into their university environment. The ongoing conflict in Ukraine intensified the urgency of instilling sustainable development values, though a third of the respondents fully embraced these concepts. Implementation challenges included consumeristic attitudes towards natural resources and low environmental consciousness, highlighting the need for value propagation and social responsibility cultivation. Respondents recognized the social dimension's salience in their future professional roles, albeit with a tendency to overlook intergenerational continuity concerns. The study exposed limited and fragmented competence in understanding sustainable societal development among future psychologists, with value cultivation appearing spontaneous and disjointed. The university environment presents an opportunity to nurture sustainable development values, urging educators to augment students' competency and motivational preparedness for their roles in implementing these concepts.
Keywords: sustainable development, education, values, future psychologists, professional training, awareness, societal progress, professional roles.

วิกฤตการณ์ทางการศึกษาไทยสัมพันธ์กับระบบเศรษฐกิจทุนนิยมตามที่มาร์กซ์ นิยามไว้ซึ่งก็คือระบบศักดินาที่มีการถือครองปัจจัยการผลิตเป็นที่ดินเป็นหลักและมีการสืบอำนาจต่อมาถึงระบบทุนนิยม ผลที่ตามมาคือทำให้ระบบการศึกษาไทยต้องผูกติดอยู่กับวาทกรรมและอำนาจของชนชั้นผู้ปกครองเช่นเดียวกันกับปัจจัยการผลิตที่ผูกติดอยู่กับชนชั้นผู้ปกครองในระบบเศรษฐกิจแบบทุนนิยม สรุปก็คือ ด้วยกรอบคิดของเศรษฐศาสตร์การเมืองของมาร์กซ์ การศึกษาและเศรษฐศาสตร์การเมืองเป็นเรื่องที่สัมพันธ์กันอย่างตรงไปตรงมา ถ้าชนชั้นผู้ปกครองถือความเป็นใหญ่ในรัฐว่าเป็นผู้อุปถัมภ์ค้ำจุนสังคม แต่อาศัยโครงสร้างความสัมพันธ์ทางแรงงานที่ขูดรีดเอารัดเอาเปรียบของระบบทุนนิยม รวมทั้งฐานเก่าที่สืบทอดมาจากระบบศักดินาที่ใช้สร้างความร่ำรวยแก่ตน และชนชั้นผู้ปกครองเหล่านี้ก็จะครองสถานะของตนไว้ด้วยการปกปิดความจริงโดยใช้อำนาจที่ตนมีอยู่ การศึกษาที่จัดขึ้นโดยรัฐก็เป็นเพียงแค่การครอบงำให้พลเมืองเชื่อและทำในสิ่งที่ตนต้องการเท่านั้น ส่งผลให้วิกฤตการณ์ทางการศึกษาของไทยปรากฏออกมาอย่างเด่นชัดคือ พลเมืองขาดความสามารถในการเรียนรู้และแก้ปัญหา ไม่เห็นคุณค่าและซ้ำยังเป็นศัตรูกับความแตกต่างหลากหลายทางความคิด และมีคติเกี่ยวกับศีลธรรมที่บกพร่อง กล่าวคือ แม้จะต่อต้านการคอรัปชั่นแต่ในขณะเดียวกันก็ไม่ปฏิบัติตามความเป็นประชาธิปไตยอันเป็นการพัฒนาให้สังคมก้าวเข้าสู่ความทันสมัยมากยิ่งขึ้น ดังนั้น วิกฤตการณ์ทางการเมืองและวิกฤตการณ์ทางการศึกษาไทยจึงมีความสัมพันธ์กันอย่างแยกไม่ออก โดยมีฐานคติที่อยู่คู่สังคมไทยมาโดยตลอดนั่นก็คือระบบศักดินาและทุนนิยมที่เป็นระบบเศรษฐกิจที่เอื้อให้ชนชั้นผู้ปกครองครอบงำพลเมืองผ่านทางการศึกษาได้อย่างง่ายดาย ; Thai education crisis related to capitalism system as Karl Marx's defined. There was feudalism, main possess capital goods to be land and come into capitalism. The affection monopolized between education and the power of speeches belonging to the aristocracy. Whether the aristocracy deduced themselves as supporters to society but depend on labor structure to rack under the capitalist system. Also, it was inherited from feudal to wealth and ascendancy in which uncover their power. The education was provided government, only dominate and meet their demand. Therefore, the obvious political crisis in Thailand was the citizens' lack of learning, remedy, concerning, considering of disparity and attitude of morals. In other words, you act oppose corruption at the same time don't believe in democracy. Even if it was the main factor to achieve and develop more progressive to society. The result showed that education and political crisis directly relation base on stereotype parallel with feudalism and capitalism which are actually economic system supporter to ascendancy. Its easily cover pass through education.

Статья посвящена нравственному воспитанию школьников после революции в Приенисейской Сибири и до 1930-х гг. Выявлены теоретические предпосылки становления данного процесса – эксплицитные, явно выражавшие идеологические установки советского государства, и имплицитные, только контекстно обусловливавшие исследуемое становление. Отмечено, что данные предпосылки носили революционно-преобразовательный и противоречивый характер. Выявлены и обоснованы педагогические условия становления нравственного воспитания школьников в Приенисейской Сибири в исследуемый период: 1) усиление социального характера нравственного воспитания, выражавшееся в деятельности ученического самоуправления и общественно-преобразовательной деятельности пионерской организации; 2) контекстное насыщение учебного процесса нравственным содержанием за счет внедрения новых учебных программ, усиления коллективного начала в организации учебного процесса, распространения форм и методов учебного процесса, следования принципу сознательной дисциплины; 3) приобщение школьников к общественно-полезному труду посредством вовлечения их в разнообразные виды деятельности. Выделено два этапа исследуемого становления: «организационно-преобразовательный» и «социально-деятельностный». ; The article is devoted to the moral education in schools after the revolution and to the 1930s in the Region of Yenisei Siberia. Identified the theoretical premises of the process of becoming explicit, clearly expressing ideological positions of the Soviet state, and implicit, only context determines the formation of the test. Noted that these preconditions were revolutionary transformative and controversial. Identified and justified pedagogical conditions of formation of moral education in schools in the Region of Yenisei Siberia during the study period: 1) strengthening the social nature of moral education, expressed in the activities of pupils government and socio-converting activity of the Pioneer organization; 2) saturation of the context of the educational process ethical content through the introduction of new curricula, strengthening the collective principle in the organization of educational process, distribution of forms and methods of educational process, following the principle of conscious discipline; 3) familiarizing pupils in socially useful work through their involvement in various activities. Two stages of formation of the test: "organizational conversion" and "socio-activity".