Heroism, courage, patriotism, self-sacrifice - these concepts arise in the history of a country when war or some general national disaster befalls it. But even in peacetime, without the manifestation of these human qualities, it is impossible to become a real man. I really like these poetic lines from Mikhail Lobov: To become a man, it’s not enough to be born. To become iron, it is not enough to be ore. You must melt down. To crash. And, like ore, to sacrifice oneself... In my opinion, what makes a real man out of a young man is military service, when military discipline tightens up, physical exercises and training harden, the constant shoulder of a friend teaches responsiveness and understanding. True, in recent decades the authority of the army has fallen, this is because moral values ​​in society have been shaken. Human decency, loyalty to one's word, self-sacrifice for others have become out of fashion, and they have been replaced by other values ​​- practicality, thirst for profit, selfishness, greed. I just want to scream; "Hey people. Let’s think very seriously about how to live on earth.” If every young man “evades” the army, who will protect the country from the same terrorists? Imagine if our grandfathers and great-grandfathers had all deserted during the Great Patriotic War, what would have happened to the country, to all of us? Would fascism give a chance for life to our Russia and subsequent generations? Of course not! When I wrote this essay, I turned to my father, a participant in the Afghan war, for help. This is what he told me. What is an army? In my opinion, the army is where yesterday’s boys grow into real men and become courageous, strong, able to stand up for themselves and protect relatives and family. Every father must prepare his son for this difficult but courageous stage in the life of a young man. If you do not join the army, then you will not grow up to be a defender of the Fatherland, there will be no discipline in life and the life experience gained in the army. But in our time, not many young people are eager to join the army, since now there is “hazing” in the army, when senior ranks begin to mock, beat and try to make them their puppets. Because of this, sometimes it is not men who come from the army, but disabled people, for whom life becomes a difficult test and they end it with suicide, but our government is trying to fight this problem in the ranks of the Russian army. I listened carefully to my father. I remembered how he told me about himself earlier. My father also initially served in conscription at the age of 18, and then, after serving his military service, he went under contract to serve in Afghanistan. Afghanistan is the southern neighbor of the former Soviet Union, an independent state in southwest Asia. In nineteen seventy-nine, a war broke out in the DRA based on a change of power. Some were against it, and some were for it, and between the “for” and “against” there was a conflict that entailed many victims. Many fled from the country to neighboring states: Pakistan, to Iran, to the USSR. From the territory of Pakistan, mercenaries and volunteers from among the refugees were transferred from the territory of Pakistan back to Afghanistan, and it was they who carried out large-scale actions against the inhabitants remaining on the territory of the DRA. At the numerous requests of the Afghan people, assistance was provided from the USSR, and in December nineteen seventy-nine, our troops were brought into the territory of Afghanistan to provide assistance to a friendly state. My father served from nineteen hundred and eighty-six to nineteen eighty-seven, and was awarded the medal “For Courage” and the medal “To an Internationalist Warrior from the grateful Afghan people.” Other poems have been written about this war: We are wounded by Afghanistan, Poisoned by its fog, The simple horrors of war are dispersed in our homes. A strange and terrible war. Unintelligible, like a dushman’s blow. Immeasurable grief and war. The work of the “Black Tulip”. What will heal these wounds - What reality, what dreams? Many of our guys gave their lives for the lives of civilians. Viktor Verstakov, a participant in the battles on Afghan soil, very honestly and accurately said: I will remember the cold of battle at dawn. Hot battles in damp gorges I will remember children, Afghan children, Children first. Fights - secondly, For the sake of the children, you went up against bandit bullets, without taking care of yourself, For the sake of the children, having received treatment in Kabul, You brought dry food to the regiment that you saved... Many guys went to this war, not only from all over the USSR, but I am from our Kurgan region . Some returned alive and well, and some were brought in zinc coffins, a load of 200. The war lasted 10 years. In nineteen eighty-nine, the last Soviet soldier left the Democratic Republic of Afghanistan. Gray marble slabs. They lie in Russian cemeteries. And they contain photographs of very young guys. They openly stroke the world with the rays of the morning dawn. And only sadness at home is hidden in the eyes of the soldiers for the time being. Yet, in my opinion, the army for a young man is a school that prepares him for courage and bravery, honor and dignity, so that he can stand up for himself and his neighbor, so that he can defend his homeland when needed. The nature of war is unnatural, forcing people to fight each other, but let’s show in an unstable world, a strong army is needed by an arable country.

Heroism, courage, patriotism, self-sacrifice - these concepts arise in the history of a country when war or some general national disaster befalls it.
But even in peacetime, without the manifestation of these human qualities, it is impossible to become a real man.
I really like these poetic lines from Mikhail Lobov:
To become a man, it is not enough for him to be born. To become iron, it is not enough to be ore.
You must melt down. To crash.
And, like ore, sacrifice yourself...
In my opinion, what makes a boy a real man is military service, when military discipline strengthens him, physical exercises and training harden him, and the constant shoulder of a friend teaches him responsiveness and understanding. True, in recent decades the authority of the army has fallen, this is because moral values ​​in society have been shaken. Human decency, loyalty to one's word, self-sacrifice for others have become out of fashion, and they have been replaced by other values ​​- practicality, thirst for profit, selfishness, greed. I just want to scream; "Hey people. Let’s think very seriously about how to live on earth.” If every young man “evades” the army, who will protect the country from the same terrorists?
Imagine if our grandfathers and great-grandfathers had all deserted during the Great Patriotic War, what would have happened to the country, to all of us? Would fascism give a chance for life to our Russia and subsequent generations?
Of course not!
When I wrote this essay, I turned to my father, a participant in the Afghan war, for help. This is what he told me.
What is an army? In my opinion, the army is where yesterday’s boys grow into real men and become courageous, strong, able to stand up for themselves and protect relatives and family. Every father must prepare his son for this difficult but courageous stage in the life of a young man. If you do not join the army, then you will not grow up to be a defender of the Fatherland, there will be no discipline in life and the life experience gained in the army. But in our time, not many young people are eager to join the army, since now there is “hazing” in the army, when senior ranks begin to mock, beat and try to make them their puppets. Because of this, sometimes it is not men who come from the army, but disabled people, for whom life becomes a difficult test and they end it with suicide, but our government is trying to fight this problem in the ranks of the Russian army.
I listened carefully to my father. I remembered how he told me about himself earlier.
My father also initially served in conscription at the age of 18, and then, after serving his military service, he went under contract to serve in Afghanistan.
Afghanistan is the southern neighbor of the former Soviet Union, an independent state in southwest Asia.
In nineteen seventy-nine, a war broke out in the DRA based on a change of power. Some were against it, and some were for it, and between the “for” and “against” there was a conflict that entailed many victims. Many fled from the country to neighboring states: Pakistan, to Iran, to the USSR. From the territory of Pakistan, mercenaries and volunteers from among the refugees were transferred from the territory of Pakistan back to Afghanistan, and it was they who carried out large-scale actions against the inhabitants remaining on the territory of the DRA. At the numerous requests of the Afghan people, assistance was provided from the USSR, and in December of nineteen seventy-nine, our troops were introduced into the territory of Afghanistan,
to provide assistance to a friendly state. My father served from nineteen hundred and eighty-six to nineteen eighty-seven, and was awarded the medal “For Courage” and the medal “To an Internationalist Warrior from the grateful Afghan people.” Other poems have been written about this war:
We are wounded by Afghanistan, poisoned by its fog,
Our houses are sprayed
The simple horrors of war.
A strange and terrible war. Unintelligible, like a dushman’s blow. Immeasurable grief and war. The work of the “Black Tulip”.

What will heal these wounds -
What reality, what dreams?
Many of our guys gave their lives for the lives of civilians. Viktor Verstakov, a participant in battles on Afghan soil, said very honestly and accurately:
I will remember the cold of battle at dawn. Hot fights in damp gorges
Children will be remembered, Afghan children,
Children come first. Fights - secondly, for the sake of children on gangster bullets
You got up, didn’t take care of yourself,
For the sake of the children, having received treatment in Kabul,
The saved one brought dry drink to the regiment...
Many guys went to this war not only from all over the USSR, but I am from our Kurgan region. Some returned alive and well, and some were brought in zinc coffins, a load of 200. The war lasted 10 years. In nineteen eighty-nine, the last Soviet soldier left the Democratic Republic of Afghanistan.
Gray marble slabs.
They lie in Russian cemeteries.
And photographs are poured into them
Very young guys.
They openly stare at the world
The rays of the morning dawn.
And only sadness around the house is hidden
In the eyes of the soldiers for the time being
Still, in my opinion, the army for a young man is a school that prepares him for courage and bravery, honor and dignity, so that he can stand up for himself and his neighbor, so that he can defend his homeland when needed.
The nature of war is unnatural, forcing people to fight each other, but let’s show in an unstable world, a strong army is needed by an arable country.

1. New!

   In the middle of the Russian Plain of our vast country there is a small republic of Mari El. This is my little homeland. In my republic there is neither oil, as in Khanty-Mansiysk, nor gas, which warms the whole of Europe, and there are no Yakut diamonds. But my republic...

Unexpectedly, I discovered the poetry of Nikolai Rubtsov while watching a film - unfortunately, I don’t remember its name. But the following remains in my memory: the girl reads poetry, holding an open book in her hands, and the hero asks her: “Whose lines are these?” She answers:...

I was born and have been living in Chernigovka for 14 years now. It was my family, my grandmother, mother and aunt who explained to me what the Motherland is. “A person has a mother,” said the grandmother, “and there is also a Motherland - this is a second mother.” She believes that love for the Motherland...

Plan 1. Russia, Motherland, Fatherland... 2. Small and large Motherland: a) the homeland begins with mother; b) the region where you were born; c) thoughts about the Motherland. 3. Everyone has one homeland. A person cannot live without his homeland, just as he cannot...

Essay

What does it mean to serve the Motherland?

They love the Motherland not because it is great, but because it is their own.

Love for the Motherland is rightly considered an integral feature of the Russian national character. There are so many artists, poets, and writers in Russia who glorify this wonderful feeling of devotion to the place that they consider their home. How many troubles have there happened in this house?

Revolution, total changes of power, repression, war. How many chances are there to leave all this and go to other countries in search of a better life? A huge variety. This is the Russian man with all his devotion, incorruptibility and reluctance to go to where it is already good without us, but with great steadfastness in his belief in the best and in the fact that you can arrange your home so that other peoples want to “escape” to us. The restoration of destroyed cities, where people gathered after such a disastrous Great Patriotic War, just illustrates the great “uplifting” spirit of our people.

All this can be called a feeling of deep patriotism.

A patriot is a person serving the Motherland, and the Motherland is, first of all, the people. This means that in addition to love and devotion to the fatherland, a true patriot has a sense of solidarity, compassion and understanding of one’s neighbor.

This is what I understand as serving the Motherland. It would be too narrow to say that this consists of “serving in the army.” This is a set of feelings and actions that provide the people living in this country with a decent life.

Mikhailova Regina 11th grade.

Essay

What does it mean to serve the Motherland?

Motherland! What does this mean for each of us? For some, this is the parental home, for others, the region, the country, and for others, the entire globe. But I am absolutely sure that for all of us, the Motherland is a beloved place, where we are always welcome, where we are drawn with an unknown force, where we feel calm and comfortable.

The homeland is a fortress that protects you from external problems. A fortress in which you can hide from any bad weather. But since the Motherland protects you, then you should serve as its support. Most often, the Homeland is understood as the country, the state in which a person was born or currently lives. Therefore, many will say: “The backbone of the country is the army. It is the military that must serve the Motherland.” I'm afraid to disagree with this. What does it mean to serve the Fatherland? Of course, this is protecting its borders, ensuring a peaceful sky above people’s heads, but protecting the environment, raising children, inventing new technology for the comfortable existence of citizens - all this is also a service for the benefit of their Motherland.

It doesn’t matter at all what a person does, how he brings benefit to society, the main thing is that it is from a pure heart, imbued with love for the people around him. Every citizen is obliged to defend his state and everyone, in my opinion, must fulfill his duty with dignity and then he will definitely feel the support of his Motherland. After all, the force of action is always equal to the force of reaction.

Kozina Evgenia 11th grade.

With the emergence of the states of antiquity, a philosophical understanding of the idea of ​​service arose, which in that era was of very great importance.

Serving the Fatherland means actually preserving that space where a person discovers himself as a spring of life, the waters of which give life through him to the surrounding natural and social world. Here the question arises about preserving the origins of being, about the very possibility of being or not being a person. God and the overlord are the two guidelines (spiritual and material) regulating the behavior of medieval man in the space of his life.

In modern times, in place of the medieval education of pious servants of God, a new goal is being formed - to form a citizen, a patriot, selflessly serving for the good of the Fatherland and his neighbors. In the new conditions, a new idea is needed that is secular, national in nature, and to be more understandable, also cultural content.

Since the 17th century in Russia, the formation of a national idea began in the contours of the state-national space in the spiritual continuum of Orthodoxy. The main components of Russian patriotism - the idea, principle and experience of serving the Fatherland - formed the limits of the national and cultural identification of a person - a team - a society - a state.

To be called Russian meant to be a servant of the Fatherland and a defender of one’s neighbors.

Russian patriotism is fueled by a national idea, which is perceived by citizens of a multinational, multi-religious country as a value core, as a meaning-forming factor. It combines the personal, inherent in every citizen (regardless of national and religious affiliation), and the social principle. This is the key to the development of the country’s power, its progress and strengthening.

Starting with the reforms that laid the foundation for the special training of military and civilian government officials, it was patriotism that was the guiding thread and the main ideal in the moral and professional image of graduates, raised and trained so as to “not spare their belly” for the good of the Fatherland, to serve it honestly and faithfully .

This was not some kind of decree or command “from above”, since it has always been and remains a distinctive feature of the Russian people, for it was formed by long historical experience, in the fight against numerous enemies, was borne out by the fate of the multinational Fatherland and, as the highest value, was passed on from generation to generation . At the beginning of the 18th century, a renewal of the national-state idea took place: the religious mentality was replaced by new secular principles, the main of which was “service to the Fatherland and one’s neighbors” - became the basis of national and cultural identification.

Compared to the Middle Ages, the new etiquette stimulated personal development, but a person’s activity was determined not by his free impulse, but by the needs of the state. The change in public consciousness led to a change in the pedagogical ideal. Instead of the medieval goals of education - “to prepare pious servants for God” - a new goal is now being formed - to form a citizen, a patriot, selflessly serving for the good of Russia. The general patterns of development of education in Russia in the first half of the 18th century were originally reflected in the pedagogical views of representatives of pedagogical thought - V. N. Tatishcheva, M. V. Lomonosova. The pedagogical views of V.N. Tatishchev reflect the pragmatic character of the Peter the Great era - the idea of ​​practicality and rationalism. V.N. Tatishchev’s system is distinguished by its duality: attention to the inner world of the student does not exclude a utilitarian approach to the problem of his socialization.

In the reflections “Spiritual for my son” V.N. Tatishchev writes: “You need to know the civil and military laws of your Fatherland, of course, in power you need the code and military articles, land and sea, not just once, but once in a while to read the decrees as soon as you decide on what business, you can understand the power of the laws that apply to it; Most of all, about this, because of your own and other people’s affairs, talk with skilled people, and in order, like the interpretation of laws, no less than treachery, to know sneakily, and not to do, but to learn that you will serve the Fatherland with great happiness " (1;P. 81)

The pedagogical activity of M.V. Lomonosov absorbed the spirit of Peter’s reforms, but overcame the compulsory nature of training, which was negative for the educational system, and strengthened the element of consciousness and voluntariness in the actions of students. The ideal of a patriot for M.V. Lomonosov is a scientifically educated person, a brave conqueror of nature, acting for the benefit of the state. The great scientist defined the general principles of building and organizing the education system: scientific character, connection between theory and practice, polytechnicism, conformity with nature, democracy, patriotism, continuity. But, despite the progressive nature of M.V. Lomonosov’s pedagogical ideas, his ideas about man were limited by the requirements of the time: his ideal was not a free, comprehensively developed personality, but a worthy servant of the state.

A prominent democratic educator and statesman A. F. Bestuzhev (1761-1810) wrote: “Deliver to the fatherland all the benefits that are within your capabilities; do not stop within the limits prescribed by laws, but strive to do every good for it, whatever love yours can inhale; may its benefit be accomplished by your supreme, only law.” (1;P. 428)

An analysis of the features of the historical process in Russia in the second half of the 18th century made it possible to identify the conditions for the educational potential of industrial development, the laying of the foundations of secular education, the fulfillment of state orders for national personnel, which determined the turn of education to the problems of the individual, aroused interest in both the internal and conciliar world of man, individual and social in its development.

The transformation of the ideal of serving the Fatherland took place under the influence of both national and European factors, in particular, under the influence of the advanced ideas of French enlighteners: an understanding of the individual based not on its role in the “world process”, but on its internal structure; the need to liberate people from “ the shackles of feudal slavery”; the idea of ​​free, nature-conforming education.

The idea of ​​preparing to serve the Fatherland in the second half of the 18th century goes through a period of apprenticeship, but in the pedagogical heritage of I. I. Betsky, N. I. Novikov, A. N. Radishchev, the ideas of European pedagogical science are creatively rethought. The very name of one of the works indicates special attention to this problem. A. N. Radishcheva “Conversation about the fact that there is a son of the fatherland”. “Not everyone born in the fatherland is worthy of the majestic title of son of the fatherland (patriot).” (36;P. 28)

One of the most important thoughts of I. I. Betsky is that genuine education of respect for the Fatherland is impossible without respect for oneself.

The main principle of teaching is to teach “playing and with pleasure”, because “to always be cheerful and content, to sing and laugh is a direct way to create healthy people, a kind heart and a sharp mind.”

The enormous significance of N. I. Novikov’s pedagogical heritage lies in the attitude towards the goals of education that is new for Russia. Before him, the main task was considered to be the preparation of loyal citizens. N.I. Novikov claims that the main subject of education is “to educate people into happy people and useful citizens” (debt to the state is placed in second place).

Under the influence of his own observations and study of the experience of European pedagogy, N. I. Novikov formed a number of teaching rules: supporting the child’s desire for knowledge, “subject-oriented” learning, natural conformity, thoroughness, the unity of “education of the mind” and “education of the heart.” The idea of ​​a happy person and a useful citizen is also the basis of A. N. Radishchev’s pedagogy. In his opinion, each person is a unique world, among other people he should be able to find his special place. He must first of all be free, only in this case a person becomes a worthy son of the Fatherland. However, the strengthening of the “human element” is combined in the ideas of A. N. Radishchev with the confidence that “public benefit will precede private benefit.”

A study of the pedagogical heritage of V. N. Tatishchev, M. V. Lomonosov, I. I. Betsky, N. I. Novikov, A. N. Radishchev allowed us to conclude that during the 18th century, under the influence of historical and cultural conditions of the national and European life there is a transformation of the pedagogical ideal.

The Russian scientist A. S. Kaisarov (1782-1813), famous in the 17th century, made the first speech in Russian at the University of Dorpat, “A Speech on Love for the Fatherland.” As if polemicizing against the then fashionable emerging phenomenon of cosmopolitanism, Andrei Kaisarov spoke about the origins of patriotism, about its most sacred strings, about the moral boundaries of the fatherland: “In vain did the lying sages of the past century try to ridicule love for the fatherland. . . How could these wise men imagine that without being a true son of the fatherland, it is possible to be a good citizen of the world? How could they imagine that without loving your own blood, you can love strangers? . Cursed be the hateful thought that there is a fatherland where it is good! . There is no life outside the fatherland!” (32;P. 21)

Despite the preservation of the fundamental requirement for a person - to be a citizen, to serve the Fatherland, sacrificing his “I” to it, by the end of the century, interest in the inner world of the individual, its originality and unique originality is increasing.

A true citizen is no longer considered a humble servant, but rather a happy, free, worthy person who consciously works for the benefit of his country. The Fatherland does not need a slave, but a Man. However, we should not forget about the transitional nature of the pedagogical views of the era under consideration. Along with the growing interest in anthropological problems, the idea of ​​the priority of social values ​​over abstract ones remains in the center of attention, which brought meaning to the processes of secularization.

Based on various reasons for understanding patriotism, a confrontation between two tendencies was revealed—Westernism and Slavophilism. In other words, the social-normative framework of a nation, or its social organization, should develop around a certain value-based set of ideas. It is clear from this why such emphasis is placed on defining a nation as “a society based on the unity of ideas.” It is with the introduction to ideas that the “involvement” of the masses of outsiders, thrown into the wider world from disintegrating local communities, into a new social whole begins.

On the contrary, it is from this point that the turn of Russian intellectual thought (very slow and difficult) begins - from Europe to itself.

The Slavophil movement took shape, and A. S. Khomyakov undertook the rehabilitation of Byzantineism.

It was a very difficult, thankless and difficult task. Declaring Byzantinism a great and not yet fully appreciated phenomenon in humanity, A. S. Khomyakov thereby denied and destroyed a huge mass of historical, critical and theological works of the West, hostile to Eastern civilization, lowering its arrogance and many objects of its pride, such as the era of the Reformation and Renaissance. Believing that Byzantine philosophy not only had not “died” or “petrified,” but was capable of giving quite living sprouts and developing into a teaching that could subsequently renew the entire mental baggage of Europe and even its way of life, Khomyakov really challenged established views.

And this challenge was quite difficult to refute. The Slavophiles followed a unique path - they dressed in overcoats and boots, introduced kvass and various Russian dishes into their diet, observed rituals, that is, they tried with all their might to restore the people’s life and through it get used to, feel into the “people's soul” in order to find that truth there , which they so persistently sought. And she, this truth, was in them, in their own consciousness. All of them, including the Westerners, as we saw above, agreed with each other in their moral reactions and in their moral intuition, and in this sense they were all true representatives of the Russian ethnic group.

In fact, in order to have the right to our respect and submission, the ritual must acquire weight, be filled with names and events, “catch on” to time and “grow” in it as the seed of eternity. There are very rare cases when a single event makes a ritual significant and effective - for this the event itself must be very significant. So, in Russia in the 14th century. , returning from the Kulikovo field, established a day that is now called Dmitrievskaya parental Saturday, and bequeathed on this day “from now on and forever” to remember the soldiers who died in the Battle of Kulikovo.

Centuries have passed, and now not only the feat of the people who died then, but also the nobility of the people who carried the memory of their sons through the years, wars, cataclysms - namely those sons who died in the fight against the Tatars - appeal to our feelings. And a person who knows at least a little about his country and respects his culture cannot go about his personal everyday affairs with peace of mind on this day. He goes to the church, where an ecumenical memorial service is being served for all the killed soldiers, lights a candle, remembers his relatives, those killed and not killed (simply deceased), those near and far, thinks about them, about the past and the future, about life and death, about God . And his soul tunes into an elevated mood - he looks at himself and his affairs from this perspective, he evaluates himself, his life from the point of view of eternity.

In understanding the future path of the Russian state, the best minds of our Fatherland - A. I. Herzen, N. Ya. Danilevsky, F. M. Dostoevsky, I. A. Ilyin, I. V. Kireevsky, D. A. Pisarev, A. A. Potebnya, Vl. Solovyov, P. A. Sorokin, P. Ya. Chaadaev, G. G. Shpet and many others. The peculiarities of the Russian cultural-historical type can be identified in the worldview and worldview of the Russian soul, where that “universe” is clearly revealed, those forms of being in which a person who distinguishes between good and evil finds himself (F. M. Dostoevsky), a person who wants to be better through familiarization with cultural or, in the words of S.I. Gessen, “inexhaustible” tasks for humanity.

In the domestic cultural and historical tradition, the ontological symbiosis of Cosmos, Psyche and Logos is characterized by the following provisions:

— interpretation of space as a living, evolving formation (N. F. Fedorov, V. V. Rozanov);

- understanding the unity and multiplicity of the “diversely fundamental” universe from a logical-value point of view (M. V. Lomonosov, I. V. Kireevsky, N. O. Lossky);

- the ability to “global responsiveness” (F. M. Dostoevsky);

— the possibility of consistent self-sufficiency (N.V. Gogol, F.M. Dostoevsky, I.A. Ilyin); — the search for holistic knowledge about God and the knowledge of the world through comprehension of the Universe, which is irrational in its foundation (I. V. Kireevsky, N. O. Lossky, S. Bulgakov, P. A. Florensky);

- the desire for “heroism” (I. A. Ilyin), the vision in spiritual feat of saving a person from everything flawed and returning to the true (Feofan the Recluse, F. M. Dostoevsky, N. S. Leskov);

- searching for the integrity of one’s being in life as a way of serving God. Considering the given interpretation of the historical and cultural substrate of the domestic pedagogical process, we will formulate the key ideas of the specific historical doctrines of Russian thought of the 11th-20th centuries. These include: - the perception of man as a divinely inspired (universal) being, seeking good and resisting evil;

— understanding of patriotic-oriented education through the heritage of enduring values ​​of the basically Russian cultural and historical type;

- self-development and self-improvement of the individual through an ideal that leads the individual out of his own existence into the living, conciliar unity of the world, the driving principle of the educational process;

- knowledge of the Universe and Man as a single irrational universe, requiring the disclosure of its essence from the standpoint of spirituality.

In the studies of philosophers of the XI X-XX centuries. The idea of ​​the uniqueness of man, who is a divinely inspired or universal being, is consistently heard (K.N. Ventzel, V.V. Zenkovsky).

Within these philosophical limits lie her freedom and individuality, her ability to create (I. V. Kireevsky, N. A. Berdyaev, V. V. Zenkovsky, S. I. Gessen, N. O. Lossky).

A person who believes in God distinguishes between good and evil in himself, strives for unconditional goodness and truth. This is his freedom and justification for his existence. He redeems them from himself with his sacrifice, spiritual feat, his integral, conciliar life (N. I. Pirogov, V. V. Zenkovsky, P. F. Kapterev, N. F. Fedorov, D. I. Mendeleev, V. V. Rozanov). Supporters of Eurasianism (L. P. Karsavin, N. N. Alekseev, P. N. Savitsky, N. S. Trubetskoy, etc.) belong to the idea of ​​​​the combination of state and society as a single social reality, designed to fulfill the important spiritual historical mission that constitutes the deep meaning and great goal of a single Eurasian state, its ruling layer, the social community of the peoples of Russia-Eurasia, the collective, the family and, finally, the individual. At the same time, the individual was considered by Eurasians as a certain unit of free self-determination of the individual in an ideocratic state to achieve the goals of this state.

The social philosophy of Eurasianism, affirming the vector of social and state development of Russia, removes restrictions within the field where the eternal confrontation between personal and social principles, freedom and dependence, individual and collective within the framework of a social organization occurs. The unity of individuals is not at all an impersonal sphere of values ​​and not a metaphorical subject. This unity is not less, but greater than the individual, a personality, however, personally realizing itself only in free individual personalities and their coordination. Empirically, not a single conciliar subject will achieve its complete unity, but will remain only on the path to it, only “coordinated” or “symphonic”.

The idea of ​​a symphonic personality in Eurasianism correlates with Orthodoxy. It includes a special understanding of unity, grace, love, sacrifice. Symphony also presupposes a harmonious delimitation of the areas of jurisdiction and powers of secular and spiritual authorities in their “loving interaction”.

The above understanding of the symphonic personality allows us to more deeply reveal the essence of the state as a conciliar whole, uniting a collection of individuals. In this context, the semantic fields of the main Eurasian concepts intersect: the conciliar personality and the ideocratic state (ideocracy). And it is here that the social philosophy of Eurasianism reaches the highest degree of concreteness, rising to the concept of a social ideal.

In particular, L.P. Karsavin defines: “In ideal and essence, the conciliar personality is the unity of its individual and lower conciliar personalities. She. . . hierarchical system." (33;P. 115).

Indeed, without the presence of a vertical social ideal, the struggle of these principles presupposes either the establishment of a despotic and cruel state, suppressing any individuality with its inherent freedom, or anarchy in the form of “complete” freedom of any individual, in no way connected with the collective, society and state. Eurasians see a way out of the one-level field of struggle between the two indicated principles upward, to a “huge and positive idea” in their social concept in the concept of ideocracy.

L.P. Karsavin emphasizes that every conciliar personality is a hierarchical category. In the hierarchy of symphonic personalities proposed by the author, the state occupies one of the top steps, being the social basis and form of the integral unity of the Russian state. This unity includes a set of ethnicities, religions, classes, social strata and groups, as well as relationships that determine the very existence of a harmonious social society.

Moreover, like any other symphonic subject, the state is “. . . not an agglomerate or a simple sum of individual subjects, but their coordination (symphony), coordinated plurality and unity and, ideally and ultimately, all-unity.” (33;P. 113)

A person accepts freedom and creates it, but with the “extraction” of “man-god” (F. M. Dostoevsky) spirituality from oneself, significant difficulties are observed. S.I. Gessen wrote that the verification of good and evil, freedom, individuality by “worldly” needs entails the destruction of the absoluteness of these categories and the replacement of the “inexhaustible tasks” of humanity with utilitarian goals.

A person who has realized himself as a God-inspired (universal) substance, having absorbed the entire universe, becomes capable of living personal creative action, and universal tasks are opened before him - unity, restoration of the unity of nature and man, man and humanity, man and God.

Philosophers of the 19th-20th centuries. Traditionally, schools have been seen as one of the educational institutions of the domestic cultural and historical type. A. S. Khomyakov, K. D. Ushinsky, S. A. Rachinsky, V. V. Rozanov, V. V. Zenkovsky believed that a person acquires spirituality only by growing up in a living cultural whole. The very existence of man prompted him to realize and search for the absolute values ​​of spirituality. The last statement is associated with the understanding in the domestic cultural and historical tradition of the relationship between the personal and the conciliar. A. S. Khomyakov linked conciliarity with a person’s comprehension of his freedom, which is expressed in the fact that in the church (community) he finds “himself, but himself not in the powerlessness of his spiritual loneliness, but in the strength of his spiritual, sincere unity with his brothers , with your Savior. He finds himself in her perfection, or, more precisely, he finds in her that which is perfect in him - Divine inspiration" (Quoted on 4; P. 108).

The study of the education system that existed in Russia in the 19th century made it possible to identify its determinants, focused on fulfilling state requirements, such as: practical and professional indirectness, coercion, and pragmatism.

Under the influence of the political reaction that began in the 30s of the 19th century, interest in the inner world of man increased, and the problem of national and cultural identification of the Russian school became more acute. These questions occupy a special place in the works of V. G. Belinsky. He talks about the need to educate “man in general”, considers the Russian person as a dialectical unity of the national and international. National self-consciousness is studied by V. G. Belinsky as the basis of self-construction, self-determination of the individual, and his free development. However, the views of V. G. Belinsky are not without contradictions. Traditionally, they emphasize the central opposition in his pedagogical ideal: the affirmation of the self-sufficiency of “man in general,” and the requirement from the individual is service to the people.

Analyzing the fundamental philosophical and pedagogical views of V. G. Belinsky, it can be argued that the thinker managed to show the “other side” of the cult of “man in general,” which led to spontaneous individualism. Considering the incompleteness and danger of the ideal of “man in general,” the teacher strives to harmonize the relationship between man and society. A person, according to V. G. Belinsky, becomes an individual, not only developing his inner potential, but also showing the ability to compassion and dissatisfaction with any forms of injustice. A person must strive for the highest ideal. V. G. Belinsky sees this ideal in the transformation of society, the elimination of the lawlessness of some and the suffering of others. Individual freedom is impossible without social harmony. In the pedagogical heritage of V. G. Belinsky we find the next stage in the evolution of the category of service in Russian education: service to God - service to the state - service to the people.

The central contradiction of the educational views of V. G. Belinsky is brought to its highest point in the educational system of the revolutionary democrats.

In the pedagogical heritage of N. G. Chernyshevsky, this contradiction is somewhat softened by highlighting the idea of ​​public service and subordinating the concept of personality to it.

The ideal of N. G. Chernyshevsky - a purposeful, active person who absorbs the needs of the people and deeply feels the pain of the people - is formed in several stages: the creation of a cultural image of the world, analysis of a specific social environment, practical action.

However, already in the theory of N.A. Dobrolyubov there is a reduction of sociality and a new aggravation of the contradiction between the “internal” and “external” man.

For N. A. Doborolyubov, the priorities are such concepts as “childhood”, “free education”, “problem-based learning”, “unity of teaching and upbringing”. While maintaining a consciously heroic personality as an ideal, the teacher is interested not so much in the social fate of a person of this type, but in the pedagogical principles and technologies that contribute to his development: problem-solving, independence, the creative nature of teaching, the authority of the teacher instead of authoritarian teaching, etc.

The narrowness of G. V. Plekhanov’s class approach to the problem of patriotism is evidenced by the content of his article “Patriotism and Socialism”. To some extent, this is already evident from the following statement by Plekhanov: “And since, according to the conditions of the modern world economy, the socialist revolution that will put an end to the rule of capital must be international, then in the minds of class-conscious workers the idea of ​​the fatherland uniting into one solidary and complete “ exclusivity”, the whole of all classes of society, must necessarily give way to the infinitely broader idea of ​​​​solidarity of revolutionary humanity, i.e. “proletarians of all countries.” And the wider the mighty river of the modern labor movement becomes, the further the psychology of patriotism recedes before the psychology of internationalism” (51; P. 117)

The basis of K. D. Ushinsky’s philosophy of education for service to the Fatherland is the laws of human nature. For the first time in his practice, the teacher combines the achievements of anthropological sciences, carrying out a synthesis of scientific knowledge about man. The teacher saw the special social meaning of people’s work in its connecting, conciliar function: joint work unites and strengthens the family, society, and state. Such activities form the foundation of human moral development. Socially oriented and socially significant work forms the basis on which humanism and morality develop and strengthen. Their work connects them and “sacredly supports”, generating and maintaining a spark of mutual sympathy, respect and goodwill.

The special merit of L.N. Tolstoy for the development of the Russian theory of education of patriotism is that he answers the question about the content of the concept of an “inner” person - this is the beginning, the core of personal development. Such a core is childhood as the substance of personality. The way to educate an “inner” person is to preserve the childish principle as a special type of mentality and a universal moral category, based on the idea of ​​serving the Fatherland. In the person of L. N. Tolstoy, Russian pedagogical thought comes to where European pedagogical anthropology begins - with interest in man “at the beginning” of life. L.N. Tolstoy sees the source of a person’s education and development in himself.

Thus, the ideals of serving the Fatherland have become not only the internal support of the Russian education system, but also the basis of cultural creativity, civil and moral searches for the most acceptable prospects for the future of Russia.

A. N. Vyrshchikov, M. B. Kusmartsev. SERVICE TO THE FATHERLAND AS THE MEANING OF RUSSIAN PATRIOTISM

Municipal budgetary educational institution

"Krasnoozernaya basic secondary school"

Regional scientific and practical conference

“A healthy Russia is our future”

RESEARCH

on the topic “What does it mean to serve the Fatherland?” .

Completed:

Severina Angelina

4th grade student

Teacher:

Kuchendaeva L.M.
teacher classes

S. Krasnoozernoe

2015

Content

Introduction 3

ChapterI

1.1. Military destinies 4

1.2. Heroes of ordinary days4

ChapterII"Everyone's Sacred Duty"

2.1. H 5

Conclusion 5

Information resources 6

Application

Proverbs about the Motherland 7

Photos from the family archive 8

Essays of classmates 13

Introduction

Be a patriot... What does this mean?

And this means loving the Motherland,

And this means honestly, disinterestedly

Serve your beloved fatherland.

Kovaleva E.

The topic of my research is “What does it mean to serve the Fatherland?” Hearing this question from the teacher, I thought seriously. Does this imply fulfilling one’s “honorable duty” in the form of military service? Or do young people now have no such concept at all - “serve the Fatherland”? And if so, how do they imagine this service? It seems to me that modern children have to live in rather difficult times. We often hear that we live in a world in which there are no ideals. Many people believe that our time is a time in which there are no heroes. The words citizen, patriot are distorted.

The relevance is that today the Russian army evokes ambivalent feelings, parents are trying their best to protect their sons from service.

Interested in theseproblems , I set myselftarget:

find out whether children can serve the Fatherland.

To achieve this goal I need to solve the followingtasks:

get acquainted with new facts from the history of my family;

get acquainted with literary works about the Motherland;

study people's opinions.

This work includes the following groupsmethods:

survey;

observation;

collection of information;

systematization of information;

registration of work;

public speaking.

Information sources:

literary devices

Internet

interview

classmates' essays

The practical result is a memo “Serving the Fatherland” and an information report with a presentation, which can be used in lessons about the surrounding world, literature, and during class hours.

ChapterI“How my own mother saw me off…”

1.1. Military destinies

I started my research with my family, finding out how my ancestors served. I can only learn about the fate of some of them from stories, because they died long before I was born. My great-great-grandfather, Fomin Gavrila Aleksandrovich, born in 1900, was dispossessed in 1933 and exiled with his family to Abakan. That's how they ended up in Khakassia. They worked in the fields. And in 1939 they finally settled in Krasnoozernoye. Died at the front.

His daughter married Grigory Ilyich Korolev. He was born in 1922 in the Saratov region on the banks of the Volga. In 1941, on July 1, he was drafted into the army, he had a seven-grade education, and even before the war he completed driver’s courses. He was sent to study at the Volsk Aviation School as a fighter aviation mechanic technician.

In July 1942 he graduated and went to the front. He fought on the Southwestern Front, on the Voronezh Front, which was renamed the First Ukrainian Front.

In February 1944, as part of a group of five people, he was transferred from the front to a military school to train pilots for the front.

In July 1945, they were sent to Sakhalin to defeat the Japanese Kwantung Army.

In March 1947, he was demobilized with the rank of aviation foreman. He had awards: medal “For Military Merit”, medal “For Victory over Germany and Japan”. After the war, my grandfather lived to be 67 years old.

My second great-grandfather, Andrey Leontievich Vyatchin, was born in 1918. In 1938, he was called up for military service by the district military registration and enlistment office. In 1941 he went to the front. He fought on the Belorussian Front as an artillery reconnaissance officer and had military awards: “Order of the Patriotic War”, “Order of Glory” and others. He returned alive and lived to be 72 years old.

These are my great-grandfathers. They gave all their strength, knowledge, and skill to the service of the Fatherland.

1.2. Heroes of ordinary days.

Now that it has become unprestigious to join the army, I speak with pride about my father, my older brother, my maternal and paternal uncles, who honorably fulfilled their duty to their homeland. My father served in the border troops, my brother Alexey served in the GRU special forces.They “didn’t turn away” from the army, and are proud that they served, considering the army a real school for real men!

Many young guys are fleeing from military service in panic. They are ready to ruin their health, break limbs, but not serve. But many people are really worth serving. Demobilizers (contract soldiers) have benefits when entering universities and getting a job.They say that previously a guy who had not served was not considered a person; girls tried not to be friends with them.

ChapterII"Everyone's Sacred Duty"

2.1. Hdoes it mean to serve the Fatherland in the broadest sense of the word?

Next, I conducted a survey among children and adultsin order to study people's opinions. Of all respondents, 52% were children and 48% were adults. The children answered briefly. The main answers were: to defend the Motherland, serve the Motherland and repay the debt to the Motherland. The adults answered more interestingly. For example, to be proud of your country, to help young and elderly people, to do your job honestly, to take care of your relatives.

Then in class we wrote essays answering this question. Many of the essays were very interesting. Some associate service to the Fatherland with military service, others even believe that this means “giving everything, maybe even your life.” I liked the saying that every person begins to serve the Fatherland from childhood. For example, studying at school, college, then working for the benefit of the homeland, protecting nature. But the main thing on which our opinions agreed was that serving the Fatherland can be understood in different ways, but one must love it limitlessly.

Conclusion

Thus, I believe that the main result of the work done is that I came to the conclusion that in order to serve your Fatherland, you do not have to be a military man. It is enough just to love your country.To serve the Fatherland is to serve its people (that is, oneself). This is when everyone in their place does their job and does it well. Someone studies, someone works: at a table, at a machine, in factories, in factories, in the fields: or plays football; or conducts complex negotiations... It doesn’t matter what it is, but it is imperative that everyone feels that they are doing one common, big and important thing that everyone really needs and needs, and it is aimed, first of all, for the benefit, for the prosperity of our huge and wonderful Fatherland, which is called Russia!This, in my understanding, is service to the Fatherland of an ordinary citizen.

I, Severina Angelina, at the age of 10, try to study well, help veterans, my family and friends, take care of cleanliness, nature conservation, participating in cleanup days. I am a patriot of my country, which means I serve the Fatherland!

References:

Materials from the family archive (letters, certificates, photographs)

Internet data.

1000 proverbs, riddles, sayings. Comp. V.F. Dmitrieva. –M.:AST; St. Petersburg: Sova, 2011. – 510 p.

Dal V.I. Explanatory dictionary of the living Great Russian language.

Annex 1

Proverbs about the Motherland

My great-grandfather - Korolev Grigory Ilyich (left)

Dad - Severin Vladimir Vasilievich

Grandfather – Syusin Vasily Gerasimovich