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Essay my attitude to tolerance. An essay on a moral and ethical theme

Once, at our class hour, the teacher was talking about tolerance. It was a whole lesson dedicated to this mysterious, beautiful word. We listened fascinated by the teacher's story about the relationship between people, about the uniqueness of each person, and, in my opinion, this lesson had a strong influence on all of us, including me.

Tolerance is, in other words, tolerance. A tolerant person does not condemn other people's views and beliefs, but treats each point of view with understanding and respect. There is a good saying: "How many people - so many opinions." Of course, it is possible to meet a person with similar views, but it is impossible to meet a completely identical person, because each of us grows up in our own, unique environment, has our own family, our friends, innate and acquired knowledge, skills, as well as our own experience.

You can not judge a person by country of residence, skin color or religious beliefs. These are things that are not decisive in the assessment human qualities personality. After all, tolerance is the freedom of thought, choice, and is it possible to limit our freedom at all?

But what is it for? In my opinion, tolerance helps to reduce conflicts between people. Indeed, often people enter into disputes without taking into account the opinion of their opponent. A person who sees only his own opinion and recognizes it as the only correct one is an egoist. This is not entirely correct, because it only complicates life, primarily for the person himself. Such a person sees negativity and disagreement everywhere, tries to find like-minded people, turns a blind eye to other views. While other people with their own views and interests are of great benefit to other people: different people enrich each other, share new experiences with each other, broaden their horizons. We must not forget that communication is not just a one-way game, the purpose of communication is not to impose one's own opinion on someone. The purpose of communication is exchange: exchange of opinions, experience, knowledge.

Tolerant people, I think, find it easier to accept other people. After all, it is much more interesting to perceive someone else's opinion than to argue with others, convincing them of their own opinion. Of course, there are people who cannot live a day without a dispute, but after all, disputes are different. You can simply impose your beliefs, try to "retrain" a person, accuse him of the fallacy of his views. Or you can calmly and reasonably answer the question of what his mistake is and why your views should be taken on faith as correct.

So, I think that people should learn more about tolerance and learn this skill. After all, this is really creativity - to be able to listen to a person, accept him as he is and not offend if his beliefs do not coincide with yours. This behavior is the key to effective communication and useful exchange of information.

Sapieva Raisa

"Now that we have learned to fly through the air like birds,

swim underwater like fish, we lack only one thing:

learn to live on earth like people"

Bernard Show

Today Olga Alexandrovna began the lesson by saying that we are all so different: adults and children, blondes and brunettes, good and evil, plump and thin, bald and pigtailed, smart and not so smart, but everyone should live and understand each other. There is such a beautiful word "tolerance". She wrote it on the blackboard and asked if we had heard the word and what it meant. I listened to the answers of my classmates and thought why everyone is talking too much about tolerance lately. I am Kazakh by nationality. Hatred of small peoples has become more and more manifest in the modern world. So, when Olga Alexandrovna was offered to write an essay on the topic: “Tolerance is for me…”, I immediately wanted to put my thoughts on paper.

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MUNICIPAL BUDGET EDUCATIONAL INSTITUTION

"Basic comprehensive school With. Nameless"

Essay

“Tolerance is for me…”

Performed

6th grade student

Sapieva Raisa

2013-2014 academic year

"Now that we have learned to fly through the air like birds,

swim underwater like fish, we lack only one thing:

learn to live on earth like people"

Bernard Show

Finally in the evening stood out free minutes. A vain day remained outside the window: school chores, helping mom around the house, work in our small store. I sat down at the table and turned on the computer.

Describing tolerance turned out to be quite difficult, perhaps due to the fact that it is defined differently in different languages. On the Internet, I found that in English tolerance is “the willingness and ability to perceive a person without protest”, in French it is “respect for the freedom of another, his way of thinking”, in Arabic tolerance is “forgiveness, indulgence, compassion, patience”, in Persian it is readiness for reconciliation.” The Russian dictionary interprets this word as tolerance - the ability to tolerate something or someone. Meanwhile, the concept of "tolerance" is already given in many dictionaries as obsolete. Is it fair? Is it really possible to have a world in which there is no place for respect for other people's opinions, cultures, and languages?

It has now become fashionable to demonstrate one's tolerance, and even better, to talk about it as loudly as possible. The word "tolerance" comes from the verb "endure", and patience is far from being the most pleasant feeling. When we tolerate someone, we experience awkwardness, irritation, sometimes even hatred. Therefore, I prefer to understand the word "tolerance" as understanding and respect, and not as patience.

First of all, tolerance is manifested at home, at school. Everyone knows that we need to live together, but sometimes it's hard to hold back when we see the shortcomings of others. Sometimes we get the feeling that we are being picked on. At school, as elsewhere, we are all different: there are small, big, thin, fat, Russians, Kazakhs, Armenians, gypsies. Why do we sometimes laugh at each other? Real tolerance is manifested, first of all, in human behavior. In the feeling with which we accept the habits of other people. All people have a different attitude towards those who are not like them, who look or think differently, believe in other gods, belong to a different nationality. Someone is indifferent, someone is trying to understand, to accept. And someone, on the contrary, does not accept what is alien to him. They call it differently now: racism, Nazism, extremism….

I read that during the Great Patriotic War When the Nazis captured Russian cities, many Russians were evacuated to the south, where the war had not yet reached. They were warmly received by people of other nationalities: Tajiks, Uzbeks, Georgians, Armenians. Russians were provided with housing, food, clothing and other necessary things. People did not look at the fact that the refugees were not of their nationality, with a different eye and skin color! And that is why our country won such a hard and terrible war. People helped each other, did not let the weak die, all united together against the common enemy - the Nazis.

Previously, the problem of tolerance was not as acute as it is now. In the conditions of the emergence of freedom of choice for each person - how to dress, how to behave, what to believe in - society has turned into a mass of people completely different from each other.

I believe that it is wrong to divide people along national or religious lines. Is there a difference where a person was born and what faith he professes?

On the one hand, how are we different? Two arms, two legs and a head, all the same as the others. We are all people, this is our main similarity, this is what we should respect each other for. So nothing!

And when you meet a person of a different nationality on the street, you do not need to look at him with contempt or with a smile. His nationality, appearance is not a reason to hate him. Once our grandparents lived in the same country and it was called the Soviet Union. They told me that all peoples were friendly, respected each other, were friends. We went to each other in sanatoriums, on excursions. The children met at the Artek camp. It was a place where the best students of different nationalities came to. Why has everything changed now? Well, not one president for all small nations, but each has its own. This is not a reason to end friendship!

Is it just necessary to treat everyone as it used to be, and then there will be no “strangers” among us? Every nationality has bad people with whom it is undesirable to meet on the street in the evening. You just need to treat a person like a person, live like a human being and it doesn’t matter what nationality you are - Russian, Kazakh, Chechen, Azerbaijani or Uzbek. What do we lack to live humanly? And the fruit of my thoughts was the conclusion that it turns out to be tolerance. We all live in one world, where there are many countries and many different people where everyone is friends in their own way, so let's live together! It turns out tolerance for me is friendship, respect. Fight violence together, understand each other to build a peaceful future. If we now think about it, then there will be no wars, terrorist acts on Earth. And then there will be peace on our planet, and humanity will survive, and we will all be calm for the future of our children, the future of the Earth, and we will rejoice at every new day with a blue sky, a bright sun. I have a tolerant attitude towards all people and urge everyone around me to be the same.

Institute of Social Relations

FACULTY OF SOCIAL WORK

Department of "Socio-psychological and humanitarian disciplines"

FINAL QUALIFIED WORK

on the topic of: Problems of tolerance in modern society

Kaluga - 2010

Introduction

Chapter 1. Methodology for the study of problems of tolerance

1.1 The essence of the concept of "tolerance" and its relevance in the conditions of modern Russia

1.2 The formation of the pedagogy of tolerance in foreign and domestic science

1.3 Research into the problems of tolerance in psychology

Chapter 2. State-legal regulation of the problems of tolerance in modern society

2.1 Analysis of legal acts on tolerance issues

Chapter 3. Socio-pedagogical conditions for solving the problems of tolerance in modern society

3.1 Main directions of work on the formation of tolerant relations

3.2 Methodology of work on the formation of tolerant relations

Conclusion

List of used literature

Annex 1

Appendix 2

Annex 3

Appendix 4

Introduction

The formation of a civil society in Russia is possible only with the assimilation of fundamental democratic values. One of these values is tolerance - an indispensable condition for survival and development modern civilization. High rates of movement and migration of the population have led to social interaction between representatives of different communities. The problem of tolerance is relevant for modern Russia due to its multinational composition and multi-confessionalism, as well as in connection with the peculiarities of the current period of history - the collapse of the USSR, local wars, the strengthening of separatist sentiments, the growth of national extremism, etc. This largely explains the efforts that are currently being made by various public and state institutions in Russia to form a high tolerance in society. In connection with the transformation of Russian society, its integration into the world community, the decrease in consent and tolerance in society, there is a need to analyze social and cultural background tolerance, as well as trends in its dynamics. At present, the problem of the formation of tolerance is particularly acute. Its relevance is explained by a number of reasons: a sharp stratification of the world civilization according to economic, social and other characteristics and the growth of intolerance and terrorism associated with this; development of religious extremism; exacerbation of interethnic relations caused by local wars, refugee problems, etc. To solve this problem, it is necessary to consider the essence and characteristics of tolerance in a multi-ethnic Russian state, the study of which is at the intersection of a number of humanitarian disciplines - sociology, history, psychology, pedagogy, political science. Tolerance as a new type of social relations is a problem not only in the sphere of interaction between different cultures and civilizations, but also within the latter, especially in Russia, which is in the process of transformation. The unresolved numerous social conflicts in Russian society, including as a result of the denial of their existence, which took place both at the macro and micro levels, after the destruction of the powerful political and state press, led to the release of enormous social energy of destruction, nihilism and intolerance. Of great importance for the development of tolerance is the normal functioning of the mechanisms of integration of society. As integrators, as a rule, religion, state, culture, territory, etc. are considered. In particular, the growth of the authority of religious institutions has so far had little effect on the growth of tolerance in society. Sociological surveys confirm the low rating of the main state institutions. The culture that existed before the start of liberal reforms turned out to be not ready to respond to the new challenges of the time (commercialization of relations, the loss of former ideals and values, globalization, etc.).

Westernization attempts Russian culture, along with other factors, influenced the aggravation of the conflict of generations. Of particular concern is the fact that 66% of respondents have an extremely low level of tolerance towards people of other nationalities. Of course, such an attitude is explained, first of all, by the war in Chechnya, and especially by the hostage-taking in the Nord Ost theater center. To the question: “If you feel hostility towards people of another nationality, then to which ones?”, the following answers were received: representatives of “Caucasian nationalities” (Chechens, Georgians, etc.) - 66%; to Jews - 17%; to representatives of Central Asian nationalities (Tajiks, Uzbeks, etc.) - 13%; to representatives of other nationalities - 4%.

All of the above factors were the reason for choosing the topic of the study "Problems of Tolerance in Modern Society".

An object research - social tolerance, which includes various forms of tolerance of people in relationships with each other.

Item research - the problem of the formation of tolerance in modern Russian society.

Target of this work is to identify the main problems of the formation of tolerance in the multicultural regions of Russia in order to develop recommendations for the introduction of attitudes of tolerant consciousness in modern Russian society.

Achieving this goal required the solution of the following tasks :

1) to study modern problems of tolerance;

2) to analyze the state-legal acts regulating the problems of tolerance;

3) develop comprehensive socio-pedagogical measures to develop tolerance in modern society.

Hypothesis research: the success of solving the problems of tolerance is associated with the implementation of the following conditions:

1) studying the problems of tolerance in psychology and pedagogy;

2) the use of state-legal acts on the problems of tolerance;

3) the development of comprehensive measures to develop tolerance in modern society;

Ways and means of solving research problems involve determining the main methods that were used in the study. In this work, the following methods were used: the method comparative analysis, monographic method, statistical method, method of analysis, questioning, surveys.

Chapter 1. Methodology for the study of problems of tolerance.

1.1 The essence of the concept of "tolerance" and its relevance in the conditions of modern Russia

The sociocultural situation in our country, as well as in other multinational and multicultural societies, has always been characterized by an ambiguous attitude of members of a social group towards representatives of other national cultural groups.

The life experience of people allows us to assert that they create around themselves not only material world, but also the world of human relationships, which includes a system of social behavior, which is regulated by customs, traditions, norms characteristic of certain national and cultural communities. Representatives of the population of various countries, each isolated social group, rural and urban residents - they all live in a world of their own rules and norms, customs and traditions, which are expressed in special language, manner of behavior, religion, system of ethnic views, social institutions. On the basis of differences in the system of moral and ethical norms, customs and traditions, antitheses appeared already in the primitive era: “we - they”, “ours - others”, “I am different”. A person as a subject and as a person does not exist without another, that unit, that reference point, which gives an idea of the proportionality of a person in comparison with his own kind. The philosophical category "Other" is considered as central in the works of a number of philosophers.

The modern Argentine philosopher and theologian Enrique Dussel, emphasizing the ethical nature of Latin American philosophy and believing that it is possible to comprehend the existence of a Latin American in his identity only from the position of ethics, believes that the category "Other" reflects the specific position of Latin America in relation to Europe. Fichte uses his own version of this category, enclosing it in the antithesis: "I am" - "It's not me", or, as A. Lamartine noted: "... one soul is not around - and the whole world is empty." MM. Bakhtin defined the need for proportionality of "oneself with the Other" by the concept of "significant Other"; the essence of a person, his selfhood are manifested only in dialogue, in interaction with another person. But due to the individual perception of the surrounding world, each person in his own way understands the peculiarities of the cultural environment of a representative of an outgroup, which is defined as a group in which this person does not belong. This view of society, in which a certain group is considered central, and all other groups are commensurate and correlated with it, is called ethnocentrism.

The facts of the negative impact of ethnocentrism are confirmed by a number of sociological studies. For example, even before the collapse of the USSR, the Institute of Sociological Research of the USSR Academy of Sciences interviewed 12,000 people in a number of republics and regions. It was revealed that there is “a significant prevalence of negative statements about people of other nationalities, their customs and traditions. They occurred in Turkmenistan in 54 percent of respondents, in Kyrgyzstan - in 56 percent, in Georgia - in 55 percent, in Lithuania - in 64 percent.

Moscow teacher V.B. Rookie highlighted whole line facts that determine the negative, intolerant attitude of the individual to the characteristics of the cultures of representatives of various outgroups in Moscow. First, one of the most significant socio-cultural characteristics of Moscow is its polyethic nature; today Moscow is inhabited by representatives of over 120 ethnic groups, and the number of emigrants and internally displaced persons has increased markedly over the past five years. Secondly, the multi-confessionalism of Moscow, in which all world religions are represented: Christianity, Islam, Judaism, Buddhism. Thirdly, the multicultural environment, which includes not only polyethics and confessionalism, but also “... conjugation of patterns of activity in various fields society".

The main concept of the study is "tolerance". The meaning of this word when used in everyday situations is easily captured from the context. However, when trying to give a scientific definition of tolerance, considerable difficulties arise, since this concept is used in various fields of knowledge: ethics, psychology, politics, theology, philosophy, medicine, etc. The word "tolerance" came into use in the Russian language relatively recently; in the encyclopedic dictionary of Brockhaus and Efron (ed. 1901), only a small article is given about the noun "tolerance", as about tolerance for a different kind of religious beliefs.

In essence, the concepts of "tolerance" and "tolerance" are synonymous. According to the explanatory dictionary of the Russian language, edited by D.N. Ushakov (T. 4. 1940), “tolerance” is derived from the French tolerant – tolerant (similar examples of the synonymy of this concept are found in other languages; for example: German Duldsamkeit – tolerance and Toleranz – tolerance).

In the dictionary of V.I. Dahl (T. 4) the word "tolerance" is interpreted as a property or quality, the ability to endure something or someone "only out of mercy, indulgence". In a similar way, this concept is interpreted by most modern dictionaries; so the "Modern Dictionary of Foreign Languages" defines the concept of "tolerance" as "... tolerance, indulgence towards someone, something", and the "Big Encyclopedic Dictionary" under the general editorship of A.M. Prokhorova interprets "tolerance" as "... tolerance for other people's opinions, beliefs, behavior." An extended definition of tolerance, revealing the necessity and positive essence of this quality, is contained in the Concise Philosophical Encyclopedia: “Tolerance (from Latin tolerantia - patience) is tolerance for a different kind of views, mores, habits. Tolerance is necessary in relation to the characteristics of different peoples, nations and religions. It is a sign of self-confidence and consciousness of the reliability of one's own positions, a sign of an ideological current open to all, which is not afraid of comparison with other points of view and does not avoid spiritual competition. A more complete definition of tolerance is given in the dictionary of ethics edited by A.A. Huseynov and I.S. Kona: “Tolerance is a moral quality that characterizes the attitude towards the interests, beliefs, beliefs, habits and behavior of other people. It is expressed in the desire to achieve mutual understanding and harmonization of diverse interests and points of view without the use of pressure, mainly by methods of explanation and persuasion ... ". This definition does not limit, unlike the previous one, the application of tolerance only to representatives of other nations, nationalities and religions and notes the moral basis of this personality trait. But the definition of the ethics dictionary is not final either, since in it, similar to the previously mentioned definition, and the definition given by the American dictionary "American Heritage Dictionary", which interprets tolerance in a broad sense as "the ability to call or practical recognition and respect for the beliefs and actions of others people”, there is no question of recognizing and respecting the people themselves, who are different from us - the recognition of both individuals and the social or ethnic groups to which they belong. To determine a more adequate concept of tolerance, it is advisable to consider this quality in historical and philosophical aspects.

The idea of tolerance arose in deep antiquity, as a solution to the problem of attitudes towards religious minorities; principles of humane relations with dissidents and dissidents were gradually developed, including such components as tolerance, loyalty, respect for the faith and views of other people and peoples. A significant contribution to the development of legal formalization and legislative introduction of the principle of freedom of conscience and religious tolerance was made by the humanists of the Renaissance and Reformation, the figures of the Enlightenment (J. Locke, “Letters on Religious Tolerance”; Volte, “Treatise on Religious Tolerance”). Gradually, the problem of tolerance ceased to be associated with the problem of only religious tolerance, one of the components of the concept of "sociocultural tolerance".

L.V. Skvortsov draws a relationship between the dominant public consciousness in the state at a certain historical moment and the prevailing type of tolerance. Based on the signs of tolerance identified by the author, it is possible to give names to the corresponding types of tolerance (see Appendix No. 1).

V.A. Lektorsky considers four possible models of tolerance, which correspond to some really existing and existing philosophical concepts (see Appendix No. 2).

Of the above models of tolerance, only the latter seems, in the author's opinion, to be fruitful in the current situation. R.R. also thinks so. Valitova: "... tolerance implies an interested attitude towards the Other, a desire to feel his worldview, which induces the mind to work already because it is different, something not similar to one's own perception of reality" . According to Otfried Heffe, tolerance also implies mutual respect for different cultures and traditions, recognition of the inherent value of other cultures.

“Sociocultural tolerance” is a moral quality of a person that characterizes a tolerant attitude towards other people, regardless of their ethnic, national or cultural affiliation, a tolerant attitude towards a different kind of views, mores, habits; necessary in relation to the characteristics of various cultural groups or their representatives. It is a sign of self-confidence and a consciousness of the reliability of one's own positions, a sign of an ideological current open to all, which is not afraid of comparison with other points of view and does not avoid spiritual competition. It is expressed in the desire to achieve mutual respect, understanding and harmonization of diverse interests and points of view without the use of pressure, mainly by methods of explanation and persuasion.

For a more complete clarification of the essence of the concept of "tolerance" consider its opposite meaning - "intolerance" ("intolerance"). Based on the definition of tolerance, he identifies intolerance as a personality trait characterized by a negative, hostile attitude towards the cultural characteristics of a particular social group, towards other social groups in general or towards individual representatives of these groups.

The works of O. Shemyakina are devoted to the study of feelings of hostility, the concept, in essence, the opposite of tolerance. In particular, anger, disgust and contempt are singled out as emotional essential characteristics of hostility.

One of the least socialized and therefore historically earlier emotions included in the “hostility triad” is anger, an emotion that is characterized by a combination of high impulsivity and a low level of control and is therefore fraught with a violent form of aggression.

The feeling of superiority, which often causes a lack of attention to the real properties of the object to which the emotion of contempt - disrespect is directed, is a narcissistic product of the development of human culture. Given emotion much more dangerous in its consequences than anger. Of the three emotions in the Hostility Triad, contempt is the coldest emotion. The danger of contempt lies in the enduring nature of this emotion, as opposed to anger or disgust. Anger implies a fairly quick affective discharge, and a feeling of disgust contributes to switching attention to something else. The situation of contempt sometimes causes pleasure. Therefore, it and the command associated with it can easily be renewed.

The historically cultural recurrence of an ancient emotion derived from the notion of ritually "clean" and "impure" is the emotion of disgust. For example, it is known that the warring representatives of the Christian and Muslim communities of Beirut mutually consider each other "dirty". Disgust induces a person to move away from the object that causes disgust, or to eliminate the object itself. The reasons for the appearance of this emotion from the point of view of general psychology lies in contact with a thing that has decomposed or deteriorated in physical or psychological terms. Viciousness, combined with physical uncleanliness, is an ideal object for disgust. Contact with living human reality can destroy the initial attitudes towards objectivism of perception when one of the counterparties of communication is a person who carries the burden of the value system of the culture to which he belongs ... ".

According to the dictionary of antonyms of the Russian language M.V. Lvov, the feeling opposite to contempt is “respect” - a feeling, according to the Dictionary of the Russian Language, edited by A.P. Evgenieva (T.4), based on the recognition of someone's merits, merits, qualities.

To the second component of the “hostility triad” - disgust - the dictionary of antonyms does not give explanations, but in the Dictionary of the Russian Language edited by A.P. Evgenieva in the article "Antipathy" (T.1) in the synonymous series of this concept, both the concept of "disgust" and the feeling opposite to it - "sympathy" are given. Thus, the next essential characteristic of tolerance is the concept of sympathy.

Dictionary A.P. Evgenieva defines anger as a feeling of strong indignation, indignation, a state of irritation, anger. In this synonymous series, none of the definitions has, according to the dictionary of M.V. Lvov, an "equivalent" antonym. But the antonym for the emotion "evil", close in meaning to "embitterment", is "good" ("kindness"); that is, the concept of kindness is also one of the essential characteristics of tolerance.

Thus, based on the above definitions of tolerance with the positive assessment of this moral quality contained in them and its social necessity at various stages of the development of society and at the present moment, in particular, having considered various points of view on the concept of tolerance and highlighting the main essential characteristics of this moral quality personality - respect, sympathy, kindness - it can be concluded that it is necessary to form sociocultural tolerance as a moral quality of the individual in the interests of the success of conducting a "cultural" dialogue and in order to avoid intercultural conflicts with various social, cultural groups or their representatives.

1.2 The formation of the pedagogy of tolerance in foreign and domestic science

Pedagogical ideas of tolerance are contained in the works of many teachers of the past and present. So, representatives of free education in the person of J.-J. Rousseau, M. Montessori, L.N. Tolstoy, K.N. Wenzel repeatedly expressed ideas close to the ideas of tolerance.

The views of J.-J. Rousseau are imbued with trust in the personal development of the child, presenting him with complete freedom, which can ideally be realized in isolation from society. The adult was assigned secondary roles with the active role of the child. In his program work "Emil, or On Education" J.-J. Rousseau defines one of the important tasks of education - the education of good through the education of good judgments, feelings, will. J.-J. Rousseau categorically refused punishments, rough educational influences. The views of M. Montessori are somewhat similar, which actualizes the ideas of freedom in the personal manifestations of the child. An active role belongs to the independence of children. The role of an adult is to observe and non-interference in the natural development of the child: “... the leader must make every effort not to violate the principle of the child's freedom. Having caused the slightest effort on his part, she will no longer be able to understand the spontaneous activity of the child ... one cannot insist, repeating the lesson, one cannot let the child feel that he was not mistaken or did not understand, because by this she will force him to make an effort - to understand and thereby violate that is his natural state. Thus, the pedagogical views of M. Montessori are distinguished by trust and a delicate attitude to the mental well-being of children, careful non-manipulative influence on the part of the teacher.

The pedagogical ideas of L.N. Tolstoy. He stands for respect for the rights of the child, proclaiming the principles of nationality, humanity, democracy. These principles are intended to be provided by the teacher. L.N. Tolstoy great importance assigns to the personal and moral qualities of the teacher, among which the leading place belongs to love for children and the chosen creativity of the pedagogical path. L.N. Tolstoy spoke categorically against coercion, harsh disciplinary actions: “If a teacher has only love for work, he will be a good teacher. If the teacher has only love for the student, like a father, a mother, he will be better than the teacher who has read all the books, but has no love either for the work or for the students. If a teacher combines love for work and for students, he is a perfect teacher.

Of fundamental importance for the pedagogy of tolerance are the views of the famous Russian teacher K.N. Wentzel. They proclaim the principles of maximum development creative possibilities child on the basis of respect for his personality and the representation of freedom in actions and desires. K.N. Wentzel was opposed to coercive influence. In his main work “The Ideal School of the Future and Ways to Implement It”, K.N. Wentzel essentially proclaims one of the principles of tolerance through “the development of the will through free action and through independent creativity, because the will is a factor mental life» . K.N. Wentzel proposed several innovative ideas for pedagogy of that time: the child writing his own textbook, where his knowledge would be combined, the active position of the child as a researcher, a small seeker of truth; improvement of teaching.

Of particular interest from the point of view of introducing the principles of tolerance into pedagogical practice is given to Waldorf pedagogy. One of the principles of training and education of children, the creation of the Waldorf system as a whole, the moral properties of educators is called tolerance; at one time proclaimed by R. Steiner and continued by his followers.

“It is worth thinking about the consequences arising from two positions - adherence to one's own position and understanding the position of others. Only from such an approach follows the ability of people to social cooperation. But no external trust can achieve this. The desire to interact must come from the depths of the human soul. When, dividing into different religious groups in accordance with the wishes of their parents, the students, together with the teachers, go to their classes, we see how the principle of tolerance is actually implemented, and this forms the same position among schoolchildren.

The views of L.S. Vygotsky in relation to the pedagogy of tolerance. On the one hand, L.S. Vygotsky expresses a tough position on the problem of interaction between the teacher and children, teaching them is compared with “war”, on the other hand, L.S. Vygotsky expresses humanistic ideas regarding the education and upbringing of children: "... the authoritarian principle must be destroyed ... obedience must be replaced by free social coordination" .

One of prominent representatives Soviet pedagogy is V.A. Sukhomlinsky. At the heart of his views, in fact, are the humanistic ideas of tolerance. He wrote: "In our hands is the greatest of all the values of the world - Man". The teacher has a huge responsibility for the formation of personality, therefore it is extremely important to be sensitive, delicate to a developing person, tolerant of his shortcomings, which is achieved through love and reverent attitude towards the younger generation: “... real love educator to pupils - a huge, irreversible desire to give them what is good in you for yourself.

In his work "Pavlysh secondary school" V.A. Sukhomlinsky proclaims the postulates of the ethical behavior of pupils, among them the active position of the author against a tolerant attitude towards evil is distinct: “Do not be indifferent to evil. Fight against evil, deceit, injustice. Be irreconcilable to the one who seeks to live at the expense of other people, causes harm to other people. This is seen as the boundary of the permissible, where dignity is the measure of tolerance: “Know that there is a boundary between what you want and what you can. Check your actions with a question to yourself: are you doing evil, inconvenience to people? .

The ideas of tolerance in modern pedagogy are found in the works of innovative teachers such as Sh.A. Amonashvili, E.N. Ilyin, S.I. Lysenkova, V.F. Shatalov and many others. So, for example, Sh.A. Amonashvili, in the process of managing the education and upbringing of children, unconditional rules are introduced, here are some of them: acceptance of the personality of each child, taking into account the individual characteristics of children, education and training with a position of respect, dignity and faith in the resources of children, joint creation of an atmosphere of cooperation, co-development, co-creation.

In domestic science and practice, the ideas of tolerance are implemented in the pedagogy of cooperation, the pedagogy of success, dialogue pedagogy, and the pedagogy of non-violence.

The pedagogy of non-violence is extremely close to the pedagogy of tolerance.

The direction "Pedagogy of non-violence" relatively recently emerged in domestic science. The pedagogy of non-violence is a movement of progressive educators who oppose various forms coercion of children and youth, based on the principle of a personal approach; this direction is focused on the formation of the position of non-violence among the younger generation, which is expressed in the ability to build their relations with the outside world, nature, other people on a non-violent basis. Two interrelated blocks act as specific tasks of non-violence pedagogy:

1) tasks related to educating the younger generation of peacefulness, the spirit of non-violence;

2) tasks related to the humanization of the process of education and upbringing, interaction between adults and children.

Tolerance in the perspective of the direction under consideration is considered one of the psychological conditions for adopting a position of non-violence, an important personal property of a teacher and leader. The founders of the direction A.G. Kozlova, V.G. Maralov, V.A. Sitarov propose to start from preschool childhood through training and development of endurance, in the younger school age through the formation of elements of tolerance, in adolescence and senior school age - through the development of tolerance.

From foreign literature, the works of A. Maslow, K. Rogers, D. Freiberg, S. Freinet, J. Colt, S. Maddy are of the greatest interest; let's analyze some of them.

The humanistic views of A. Maslow's self-actualizing personality are based on the desire of a person to become what he can become: "People must be what they can be, they must be true to their nature." According to A. Maslow, any variant of realization of abilities in activity is self-actualizing. People who are not aware of their potential, "existential" values, suffer from low self-esteem, fears, anxieties, and defense mechanisms. The task of a leader, a teacher is to cope with low self-esteem, fears, anxieties, defenses, to feel "existential", existential values and to realize one's capabilities. Then any influence directed by the educator, leader, teacher from the outside will lose its relevance, since it will be replaced by internal self-government and self-development. Psychologically healthy adults will be able to raise a psychologically healthy child. A. Maslow argued that the main goal of the teacher is to help the child discover what is laid in him, then realize his potential in activity. This requires the creation of an atmosphere that stimulates personal growth and the observance of certain conditions throughout the entire educational process. Firstly, with all their behavior, demonstrate trust in children, take into account their internal motivation for learning, feel and understand the mood of the children's team, and openly express their feelings.

The psychotherapy of C. Rogers about the unconditional acceptance of the client, empathic understanding and congruence of the psychotherapist have practical implications in pedagogy. K. Rogers formulated the thesis about the child's personal experience in learning. The teacher is assigned the role of a facilitator, i.e. a person who contributes to the effective and efficient implementation of the group educational process and action. The teacher-facilitator is designed to stimulate the personal growth of the pupil, creating special conditions: complete acceptance, understanding, congruence. When students are faced with a high level of understanding, caring and sincerity, they will learn more and behave better than when they deal with a low level of support. It is very important to treat students as “feeling and conscious human beings.”

The concept of “effective education” by D. Dinkmeyer and G.D. McKeima is based on confident adult communication in resolving problem situations with children. Effective upbringing gives the educator the opportunity for better orientation in the child, in himself and in the process of upbringing, educational interaction with greater self-confidence and stability in relation to the child, creating a strong, developing and supportive relationship with the child, maintaining the ability to act in problem situations everyday upbringing.

R. Dreykurs called courageous people who recognize their imperfection. The basis of self-confidence is the courage to admit your imperfection. If an adult can come to terms with their imperfection and rely on the opportunity to improve, this has a calming and stabilizing effect on the child. “The consciousness of one’s own imperfection does not imply it as an excuse for (criminal and other) negligence and the repetition of mistakes. This approach gives a certain confidence (from possible reproaches), but has a negative pedagogical effect (because it teaches the child to resort to excuses).

B.E. Reardon poses the following topical problems of tolerance pedagogy: features of tolerant behavior in the classroom, how to teach tolerance and what it consists of, proposed approaches to teaching various types of tolerance in elementary school, and others. “Three super-important goals of education: (1) to teach how to live in a diverse world, (2) to teach how to constructively resolve conflicts, (3) to instill responsibility,” the author believes, it is necessary to devote classes with students. Great hope is placed on the teacher in cultivating tolerant ideas in schools, among pupils and their parents. Through the joint efforts of the administration, teachers, children, parents, the public, etc., the author believes, it is possible to build tolerant relations in society and in the whole world.

Thus, the progressive pedagogical thought of both the domestic school and foreign authors has always been permeated with the ideas of humanism, resisted violent manipulative influence from adults, both physically and spiritually. Breakthrough changes seen in public life Russia, put the priority of "soft" tolerant education management of all participants in the educational space.

1.3 Research into the problems of tolerance in psychology

Humanistic philosophy and psychology are the methodological basis of tolerance and tolerance. First of all, these are the works of A. Maslow, M. Buber, K. Rogers, V. Frankl, G. Allport, the psychology of forgiveness, the psychology and pedagogy of non-violence. For M. Buber, tolerance is an integral part of the dialogue between "I" and "You", in which there is a genuine meeting in relationships, positions, opportunities, etc.

In the context of the theory of "healthy personality" by A. Maslow, tolerance acts as one of the leading principles that gives the key to understanding the essence of a person, explaining the specifics of human interaction. This principle appears at least twice. Firstly, we can conclude that tolerance is one of the possible ways of a self-actualizing personality, this idea sounds especially relevant when Maslow speaks of self-actualization as an opportunity for choice, personal growth, the ability to accept oneself and other people as they are, the ability to establishing positive personal relationships with others.

The principle of tolerance is quite clearly expressed in line with the concept of a "fully functioning personality" and non-directive therapy by C. Rogers. It is possible to help another person, in particular in solving his problems, not directly, but relying on a person’s desire for freedom and positive changes. This becomes possible due to the unconditional acceptance of a person, empathic understanding and congruence, as a result, the tendency of the individual to self-actualization, a realistic self-image, the removal of contradictions between the “real self” and the “ideal self”, and, consequently, a more humane, tolerant attitude towards oneself is stimulated. and the environment.

According to V. Frankl, who shows the path of spiritual development of a person moving along the path of searching for and realizing meanings, tolerance is given the role of an integral part of this development, since this development is integral in nature, expressed in the comprehension of the values of creation, experience, relationships, and unfolds in the direction gaining freedom, independence, flexible response to changing life situations.

According to G. Allport, human development occurs in conjunction with society. G. Allport identifies six criteria for a mature personality:

1) wide boundaries of the "I" as the ability to look at oneself from the outside and social activity;

2) the ability to warm heart social relations(including tolerance);

3) emotional carelessness and self-acceptance (the ability to cope with one's own emotional state);

4) realistic perception, experience and claims;

5) the ability to self-knowledge and a sense of humor;

Thus, tolerance, or tolerance, is a vital personality trait.

From the standpoint of the "Psychology of Forgiveness", developed by R. Al-Mabuk, M. Santos, R. Enright, tolerance is assigned a central role in the rule of forgiveness.

Manifestations of forgiveness in interpersonal relationships can be defined as a solution to:

1. give up negative thoughts, emotions and behavioral manifestations in relation to the person who caused an undeserved offense;

2. encourage positive thoughts, emotions and behaviors towards the same offender, that is, by showing tolerance;

Tolerance is considered quite fully in the “Psychology and Pedagogy of Nonviolence”, developed by V.G. Maralov, V.A. Sitarov.

Non-violence is considered by the authors as an ideological, ethical and vital principle, which is based on the recognition of the value of everything vital, a person and his life; denial of coercion as a way of human interaction with the world, nature, other people, a way to solve political, moral, economic and interpersonal problems and conflicts, affirmation and strengthening of the desire of all living things for positive self-manifestation. The basic concept of this area of humanistic science is the adoption of the position of non-violence. The authors single out the psychological conditions for acquiring a position of non-violence by a person: acceptance of one's own personality; overcoming psychological defenses; awareness of the level of one's own egocentrism and the acquisition of assertiveness; building tolerance. Tolerance acts as an internal flexible mechanism for the existence of a position of non-violence, it is focused on another person, accepting and understanding him in comparison with himself and his views. Mastering tolerance is an expression of personal maturity.

Functions of tolerance and tolerance. One of the central questions for psychology is the question of what is the role of tolerance in human interaction with the world and other people, what are their functions.

V.A. Petritsky identifies the following functions of tolerance and tolerance. Within the framework of individual morality, tolerance performs communicative and orientation-heuristic functions. Tolerance allows you to understand a partner in communication, joint activities, optimizes the process of communication. Within the framework of public morality, V.A. Petritsky distinguishes epistemological, prognostic and preventive functions. By integrating the selected V.A. Petritsky the functions of tolerance, which are not completely limited to those listed, I add a syndicative function, which finds its expression in the rallying of large and small groups; translational, necessary for the implementation of joint activities, training, transfer of knowledge, methods of activity, etc.; adaptive, providing for adaptation to adverse environmental factors; an active function as an opportunity to change someone else's opinion, behavior, another person, but without the use of means of coercion; and a congruent-empathic function. A person with developed empathy, able to understand and accept not only himself, but also a communication partner, has true congruence, is focused on self-respect and respect for others, combines the inner freedom of the individual and self-sufficiency.

Features of tolerance and tolerance. In the works of G.U. Soldatova, E.M. Makarova, G.Allport are described as activity, equality, mutual respect, cooperation and solidarity, positive vocabulary, psychological stability, universality, etc.

Types of tolerance and tolerance. A.V. Zimbuli, V.A. Petritsky distinguishes the following types of tolerance, with the characteristics of which we can agree. Quasi-tolerance (“quasi” (lat.) - as if, as if, i.e. imaginary, illusory, not real) refers to the types of restraint in contacts, cognitive, affective, motivational-value and behavioral reactions and assessments, outwardly acting as tolerance . For example, the restrained behavior of a teacher in relation to the imposing behavior of a student, the son of a school principal. A.V. Zimbuli under pseudo-tolerance (“pseudos” (Greek) - false, feigned) understands cases of restraint in emotional situations with the aim of deliberately misleading someone, for example, restraint for the purpose of cold calculation and personal gain, hypocrisy, pretense in behavior and estimates.

The difference between quasi-tolerance and pseudo-tolerance can be metaphorically represented as the difference between an illusion, a sick or very rich non-trivial imagination, and deceit.

Negative tolerance is highlighted by V.A. Petritsky, its essence is determined by the motives of indifference, passivity, indifference, malicious non-interference, ostentatious cynicism.

The listed types of tolerance are designated by the term tolerance. The motives of attention, understanding, sympathy determine positive tolerance. Considering the results of restrained behavior, one distinguishes between morally destructive and morally constructive tolerance, i.e. positively motivated manifestations of tolerance leading to negative or positive outcomes.

Forms of tolerance, tolerance, intolerance. Types of tolerance, tolerance, intolerance are manifested in forms. Forms are ways of displaying a tolerant, tolerant or intolerant attitude.

The forms of expression of a tolerant, tolerant, intolerant attitude can be distinguished depending on the position that the object occupies in the process of interaction.

Among the whole variety of approaches to understanding the position: dominance, equality, submission; "Parent", "Adult", "Child"; “Above”, “beside”, “Bottom” - we choose the latter as the most universal and neutral, although we use some of the characteristics of positions from the typology of E. Berne.

With a tolerant attitude in the position "from above", tolerance acts as indulgence, undemanding, patronizing permission for something, patronage, guardianship.

A tolerant attitude in the position "from above" acts as arrogance, pronounced or veiled arrogance, arrogance.

In the position "next to" tolerance acts as patience, patience. Patience involves the manifestation of endurance, self-control, self-control and manifests itself as the ability to do something for a long time, persistently, stubbornly, as the ability to control oneself. Patience is based on the mechanism of patience.

Intolerance with equal rights manifests itself as detachment, indifference, indifference, indifference, alienation. In behavior, these characteristics are manifested in the form of a conscious ignorance of what irritates, contradicts one's own views. In the position “from below”, a tolerant attitude takes the form of compliance, complaisance, politely humble attitude, readiness to submit to someone else’s will, meekness, gentleness, and adjustment. With intolerance, rejection is experienced in the form of an emotional response, aggression, rebellion, anger, gloating, open hostility, the desire to act actively, to fight - to commit hooligan actions that are not amenable to logic, analysis and common sense, explanation of actions: swear, shout, fight, inflict physical, material and moral damage, sabotage, etc.

Limits of tolerance and tolerance. It should be noted that the problem of studying the limits of tolerance has not been sufficiently considered. A.V. Zimbuli distinguishes three factors of the moral measure of tolerance: concreteness (social background, internal state of a person, a sharp contrast between the perceived fact and expectations, etc.), instrumentality (connection with other moral values), internal tension. The boundary is determined by the specifics of the person's manifestation of tolerance or tolerance. Speaking of tolerance, a person has the right to show a tolerant attitude towards everything, if it does not threaten the individual, the team, or society. In the event of a threat in the form of a physical action, ideology, the boundaries of tolerance are narrowed, a person has the right to exercise coercion within the framework of existing laws. With tolerance, the boundaries are wider: a person is indifferent to what is happening as long as it does not concern him. Thus, with tolerance, the threshold of sensitivity of the individual is lowered, i.e. tolerance acts as a passive form of response. Tolerance involves restraint, patience, understanding and, ultimately, acceptance. The expansion of consciousness from restraint - consistency to the acceptance of "other", "other" than "I", makes the worldview more multidimensional, holistic, and therefore more adequate to reality.

Chapter 2. State-legal regulation of the problems of tolerance in modern society

2.1 Analysis of legal acts on tolerance issues

The Declaration on the Elimination of All Forms of Discrimination Based on Religion or Belief, which was adopted by the UN General Assembly on November 25, 1981, states that dignity and equality are inherent in every person and that all Member States have committed themselves to take joint and independent action in cooperation with United Nations to promote and promote universal respect for and observance of human rights and fundamental freedoms for all without distinction as to race, sex, language or religion. The Universal Declaration of Human Rights and the International Covenants on Human Rights proclaim the principles of non-discrimination and equality before the law and the right to freedom of thought, conscience, religion or belief. It is also said that the ignorance and violation of human rights about fundamental freedoms, in particular the right to freedom of thought, conscience, religion or belief of any kind, are directly or indirectly the cause of war and the great suffering of mankind, especially when they serve as a means of foreign intervention in internal affairs of other states and lead to incitement of hatred between peoples and states.

The Declaration of Principles on Tolerance, adopted by the UN General Assembly on November 16, 1995, takes into account relevant international acts, including:

International Covenant on Civil and Political Rights;

International Covenant on Economic, Social and Cultural Rights;

the International Convention on the Elimination of All Forms of Racial Discrimination;

the Convention on the Prevention and Punishment of the Crime of Genocide;

the Convention on the Rights of the Child;

the 1951 Convention relating to the Status of Refugees, as well as the 1967 Protocol relating to the Status of Refugees, as well as regional legal acts in this area;

the Convention on the Elimination of All Forms of Discrimination against Women;

Convention against Torture and Other Cruel, Inhuman or Degrading Treatment or Punishment,

Declaration on the Elimination of All Forms of Intolerance and Discrimination Based on Religion or Belief;

the Declaration on the Rights of Persons Belonging to National or Ethnic, Religious and Linguistic Minorities;

the Declaration on Measures to Eliminate International Terrorism;

the Vienna Declaration and Program of Action adopted at the World Summit for Social Development held in Copenhagen;

the UNESCO Declaration on Race and Racial Prejudice;

Article 2 states that, in order to make societies more tolerant, States should ratify existing international human rights conventions and, if necessary, develop new legislation to ensure equal treatment and equal opportunity in society for all groups and individuals .

The Declaration and Program of Action for a Culture of Peace states that the fuller development of a culture of peace is inextricably linked with the elimination of all forms of racism, racial discrimination, xenophobia and related intolerance.

In the UN Millennium Declaration, adopted at the Millennium Summit on September 6-8, 2000. describes a number of fundamental values that will be essential for international relations in the 21st century: freedom, equality, solidarity, tolerance (with all the diversity of religions, cultures and languages, people should respect each other; a culture of peace and dialogue between all civilizations should be actively encouraged ), respect for nature, a common duty.

At the World Conference against Racism, Racial Discrimination, Xenophobia and Related Intolerance, which was held in Durban (South Africa) on August 31 - September 7, 2001, the emphasis was placed on the fact that “... we are all one human family, this truth is now becoming self-evident in the light of the original deciphering of the human genotype - a remarkable achievement that not only reaffirms our human commonality, but also promises to transform scientific thought and practice, as well as the conception of our human species about ourselves. This Vision Declaration, initiated by the UN High Commissioner for Human Rights and Secretary General of the World Conference against Racism, Mary Robinson, under the patronage of Nelson Mandela, was signed by the leaders of 75 countries.

Civil and political rights. The incompatibility of democracy and racism.

From the report of the High Commissioner for Human Rights at the 58th session of the UN Commission on Human Rights on February 7, 2002: “... The World Conference against Racism, Racial Discrimination confirmed that democracy is necessary for the effective prevention of racism and elimination."

The World Conference expressed its concern that racist and xenophobic programs are once again gaining political, moral and even legal recognition in many ways, including through certain political parties and organizations. The conference highlighted the key role that politicians can play in the fight against evils such as racism, xenophobia and related intolerance. She called on political parties to take concrete steps to promote equality, solidarity and non-discrimination.

Proposals endorsed by the World Conference against Racism, Racial Discrimination, Xenophobia and Related Intolerance.

Law and Politics. The Conference urged universal ratification by 2005 of the International Convention on the Elimination of All Forms of Racial Discrimination, as well as the withdrawal of all reservations. It also recommended a range of legislative, judicial, regulatory, administrative and other measures at the national level to prevent and protect against racism, racial discrimination, xenophobia and related intolerance. These include the adoption of the following:

a) constitutional, legislative and administrative measures to promote equality, including reviewing, amending and repealing national laws and regulations that may lead to discrimination;

b) national strategy, action plans, legislation and administrative measures to combat racism, racial discrimination, xenophobia and related intolerance;

c) legislative and administrative strategies, as well as other preventive measures to protect certain groups of workers;

d) effective strategies and programs for the prevention and prosecution of misconduct by police and other law enforcement officials, including the prosecution of perpetrators of such misconduct;

e) measures aimed at eliminating racial orientation.

Government agencies, resolving differences through dialogue also play an important role in ensuring that the rights of vulnerable groups are protected. The Conference recommended the establishment and strengthening of already existing independent national institutions to combat racism, racial discrimination, xenophobia and related intolerance and to provide assistance to victims.

Civil society. The conference also recognized the fundamental role that civil society plays in the fight against racism and in stimulating public interest. She also noted that the promotion of more high degree mutual respect and trust between different groups within society should be a common but differentiated responsibility of state institutions, political leaders, grassroots organizations and citizens.

Mass media. The media, whether audiovisual, electronic or print, play an important role in democratic societies. Recognizing the positive contribution made by the media in the fight against racism, racial discrimination, xenophobia and related intolerance. The World Conference noted with regret that some media, by misrepresenting vulnerable groups and individuals, in particular migrants and refugees, and by perpetuating negative stereotypes, contribute to the spread of xenophobia and racism in society and in some cases encourage violence by racist individuals and groups.

Education. The important role of education in raising awareness and promoting respect and tolerance in order to prevent and combat racism, racial discrimination, xenophobia and related intolerance cannot be overemphasized. The World Conference held in Durban re-emphasized not only the importance of access to education without any discrimination, but also the role of human rights education in combating racism, racial discrimination, xenophobia and related intolerance and in strengthening mutual understanding among all cultures and civilizations.

Decisions of the 1994 CSCE Budapest Summit.

The participating States condemn manifestations of intolerance, especially aggressive nationalism, xenophobia and anti-Semitism, and will further promote effective measures aimed at their eradication. They decided that appropriate measures should be taken to better prevent racist attacks and other violent manifestations of intolerance against migrant workers and their families. They welcome the action plan adopted by the Council of Europe against racism, xenophobia, anti-Semitism and intolerance. Taking further steps in the light of the Declaration of the Rome Council Meeting, the CSCE institutions will explore opportunities for joint work with the Council of Europe, as well as with the UN and other international organizations.

Federal Target Program "Formation of attitudes of tolerant consciousness and prevention of extremism in Russian society" (for 2001-2005).

The goal of the Program is to form and introduce into social practice the norms of tolerant behavior that define social groups in various situations of social tension as the basis of civil harmony in a democratic state. The program consists of the following sub-programs: 1) "Personality", includes the development and implementation in the education system of all levels of programs and teaching materials that educate the younger generation in the spirit of tolerance; development of insurance mechanisms as a social institution for constructing motivation for the safety of behavior; 2) "Family", including the development and implementation of a set of measures to increase the social role of the family in educating the younger generation of tolerance; 3) "Society", including the development and implementation of a set of measures to promote peacefulness, increase resistance to ethnic and religious conflicts; 4) "State", which includes a set of measures that ensure an increase in the effectiveness of state policy to reduce socio-psychological tension in society; 5) "Organizational and information support", including the development and implementation of a set of measures to improve the efficiency of the Program implementation, including international cooperation. In Moscow, once a year, according to this program, the “Day of Tolerance” is held in schools. There are no such events in Kaluga, so the idea of the Moscow region should be adopted by the Kaluga region as well.

The lack of a tolerant climate in today's Russian society contributes to the emergence of hotbeds of social tension in the country, various conflicts (inter-ethnic, inter-religious, etc.), manifestations of extremism, great-power chauvinism, outbreaks of Russophobia. Effective counteraction to these negative socio-political phenomena is possible with the implementation of a whole system of measures. The effectiveness of state and social activities depends largely on the implementation of the principles of tolerant behavior, on the actual observance of tolerance in various areas of life. Thus, the Declaration of the Principles of Tolerance, adopted by the 28th session of the General Conference of UNESCO on November 16, 1995, states that “tolerance is, first of all, an active attitude, formed on the basis of the recognition of universal human rights and fundamental freedoms…”; that “tolerance is a concept that means the rejection of dogmatism, of the absolutization of truth and affirming the norms established in international legal instruments in the field of human rights ...” .

2.2 The role of religion in the formation of tolerance

For the gradual spread of the spirit and principles of tolerance in Russian society, the widespread assertion of freedom of conscience in it, the attitude towards the followers of any religious or secular movement, worldview systems without discrimination, infringement of rights on religious, worldview grounds are important.

Relevance and difficulties of providing religious tolerance in modern Russia due to a number of circumstances: negative historical traditions (issues of freedom of conscience were often resolved in the country to please the political interests of the state, parties); complex polyconfessional (about 70 religious movements) and polyethnic (more than 150 ethnic groups) composition of the population; the need for regular efforts to maintain a balanced relationship between different religions (Orthodoxy - Islam, Orthodoxy - Judaism, Islam - Judaism, etc.), confessions (Orthodoxy - Catholicism, Orthodoxy - Protestantism, Protestantism - Catholicism, etc.), between traditional religions and new, including esoteric, religious formations, between believers (45% of the population), non-believers and other ideological groups of the population (more than half of Russians are non-believers, indifferent to faith and unbelief or undecided in their ideological quest); not obsolete practice of violation of constitutional norms by officials; manifestations among certain groups of the population, including among the youth, extremism and various forms of intolerance towards certain beliefs and ethnic groups, etc.

For our country, which has recently come to know the bitterness of national strife, ethnic egoism, even ethnophobia, the position of religious organizations, the attitude of believers to the listed problems is of particular importance. This is all the more important because nationalist, extremist groups in the center and localities, local elites in their struggle for power and material privileges invariably use religion to one degree or another, thereby generating interethnic and interfaith tension. And this is playing with fire. After all, if clashes on religious grounds are added to the existing ethnic contradictions and conflicts, then the consequences (as the sad experience of Ulster, India, Pakistan, Bosnia, Croatia, Kosovo testifies) can be tragic. Fortunately, thanks to the traditional religious tolerance in Russia, the common sense of religious leaders, and their moral authority, the attempts of the full-scale use of the religious factor for criminal purposes by ethnocratic and extremist groups were largely neutralized. Suffice it to say that the bloody events in Chechnya at the turn of the 20th and 21st centuries. contrary to the aspirations of the separatists, they did not develop into a religious war, although the religious factor is used in every possible way by terrorists to justify their criminal actions.

The general positive tolerant attitude in the relations between representatives of various Russian ethnic and religious communities invariably finds confirmation in the answers to many questions. Thus, in the 2001 survey, again an extremely low percentage of respondents (3.6%) considered that a different religion had a negative impact on their attitude towards another person. True, almost the same number (3.2%) considered that this circumstance has a positive impact, but the majority proceeds from the fact that a different religion has no effect on the attitude towards another person (73.7%).

In this mass indifference - both believers and non-believers - to questions of faith in interpersonal relationships, one should not see any negative aspects. On the contrary, what seems to be evidence of the absence of obstacles to normal personal relationships, regardless of worldview differences. Such a statement of tolerant, rational principles can be considered a serious indicator of the democratic nature of our society, the absence of prejudice against representatives of other ethno-confessional communities. Based on the fact that the feelings that make up the "triad of hostility" - anger, disgust, contempt - are the essential characteristics of the concept of "intolerance" as a concept antonymous to "tolerance", it can be assumed that the essential characteristics of "tolerance" are concepts that are opposite in meaning feelings that make up the hostility triad.

The strength of this position makes it possible to clarify answers to questions regarding a number of everyday situations where ethno-confessional factors are present. As follows from the table (survey data from 2001, similar results were recorded by previous studies), believers in God still show everyday tolerance to a greater extent than non-believers (see Appendix No. 3).

In general, the results of the monitoring show that public opinion is interested in a dialogue between followers of different faiths and worldviews, in eliminating prejudice and especially extremist manifestations in interpersonal relations, in establishing the principles of tolerance and cooperation in the name of the common good. At the same time, the surveys reflected the respondents' concern about the state of interethnic relations. The vast majority of respondents (about 80%) are sure that tension in this area can lead to the collapse of Russian state. This opinion is typical for all ideological and confessional groups.

Especially acute existing interethnic and interfaith problems are manifested in the youth environment. yes, it deserves close attention a high level of intolerance shown by the youngest age group (16,017 years old) towards a number of nationalities. The proportion of the youngest people who have a negative attitude towards other ethnic groups and other religions is 1.5–2.5 times higher than in the older age groups.

Education in the spirit of tolerance and countering extremism depends on an objective and multilateral consideration of today's realities, on the ability to rely on positive spiritual and social traditions and neutralize negative factors; The nature of the legislation on religious issues and the practice of its implementation are also important.

Modern Russian legislation, in principle, ensures the equality of various religious associations before the law, excludes discrimination on religious grounds, and creates conditions for an environment of tolerance and mutual cooperation between followers of all religious denominations. In practice, violations of the spirit and letter of the legislation on freedom of conscience are largely due to the fact that Russian society (with all the cardinal ideological, legal, political changes of recent times) remains at the same level of mass culture, civilization, with the same traditions , including tolerance for administrative willfulness. It is appropriate to emphasize that the effectiveness of any law largely depends on the interest of society in its implementation, on the conscious need for its application. The absence of such “objective” prerequisites increases the possibility of violation of tolerance, affects the behavior of officials, the activities of local authorities, and inter-confessional relations. There are frequent cases of manifestation of preferences for one (as a rule, the most widespread) religion, which entails infringement of the interests of others, arbitrary actions of local administrations take place, which exacerbates ethno-confessional contradictions, gives rise to illegal excesses.

The public mood, shared by the vast majority of the Russian population, is characterized by a loyal attitude towards people of other faiths and convictions, a readiness for tolerance, goodwill, and cooperation in various fields - from everyday life to politics. Unlike some religious leaders, the majority of the population (more than 70%) does not agree with the idea of exclusivity, the only truth of a particular religion, especially with speeches against other religions.

Tolerant international education is a multifaceted process. Here, addressing every aspect of the problem requires serious attention and tact. In particular, it implies the exact use of the names of ethnic groups and state-territorial formations (for example, Tatarstan, not Tataria, Bashkortostan, not Bashkiria), the exclusion of any prejudice against any ethnic group, reasoned criticism of some stereotypes, prejudices and myths that have become widespread, even incorrect interpretations of terms, such as "ethnic crime". Dispelling such myths, showing that usually criminal gangs are made up of representatives of different nationalities, is an important prerequisite for fostering tolerance.

Such myths include the exceptional threat of "Islamic extremism" in Russia. Firstly, the desire to hide behind religious ideas to justify their illegal actions in the world is observed in many countries where various religions are widespread. So, in Ulster or Croatia, adherents of Christian denominations opposed and are opposed. And the most important thing is that Islam as a religion cannot be extremist. Another thing is the spread of radicalism among the Muslim youth of Russia, the separatists' stake on using Islam to justify extremism and terrorism. However, the reasons for the spread of these ideas among young people lie not in Islam, but to a greater extent in the conditions of life of the followers of this religion in a particular region of the country. According to studies, it is among Muslim youth that the unemployment rate is sometimes higher, the standard of living is lower, they have great difficulties in adapting to modern realities, including because of paternalistic Muslim traditions; Patriarchally brought up Islamic youth is more painful than followers of other religions, experiencing a crisis of traditional values and way of life.

Chapter 3. Socio-pedagogical conditions for solving the problems of tolerance in modern society

3.1 Main directions of work on the formation of tolerant relations

Due to the relevance comprehensive research problems of human rights and tolerance, the question arises: does the country have the necessary systems, mechanisms for their provision, protection? Among these are the following: judicial protection, non-judicial protection and the activities of non-governmental human rights organizations (NGOs). It is indicative that, according to experts, only about one third of Russians have real opportunities to protect their rights in case of their violation. The residents of the North-Western, Central, North Caucasian regions of the country have the least opportunities for this. The problem of protecting their rights is facing the majority of social groups, among which are the indigenous peoples of the North, entrepreneurs, Russians living abroad, refugees and internally displaced persons, prisoners, military personnel, pensioners, women and children, the disabled and other socially vulnerable segments of the population.

The democratic system for the protection of human rights implies the possibility for every citizen to apply to the courts of various instances. The judicial system is the most effective mechanism for the restoration of violated rights; it represents the main structure for the protection of human rights at the national level.

The mechanisms of non-judicial protection of human rights include: the institution of the Commissioner for Human Rights in the Russian Federation and the Commissioners for Human Rights in the subjects of the Federation; Commission on Human Rights under the President of the Russian Federation; Prosecutor's Office of the Russian Federation; Bar association, ministries and departments of the Russian Federation, etc.

The missing link in the mechanism of ensuring human rights in Russia is the activity of non-governmental human rights organizations (NGOs). And, first of all, because the country does not have a common information source in the field of human rights, available to lawyers, journalists, all interested persons and organizations. Commercially distributed databases cannot solve problems because they do not have a special “human rights” orientation, usually do not contain international content, are sold at a high price and are therefore not generally available. Human rights defenders need to draw attention to human rights violations. In many countries of the world, public campaigns organized by NGOs represent a powerful tool in the struggle for human rights and freedoms, a serious argument for the authorities. There is no such practice in Russia.

Equally important in the practical implementation of human rights activities and the establishment of tolerant relations in society is education and upbringing in families, schools, universities. Education in the spirit of tolerance is very important for raising the self-esteem of the individual, the formation of a citizen, the peaceful coexistence of different peoples, different nationalities, people of different faiths and different political and other convictions. According to the assessments of the participants in sociological surveys, school teachers and university professors, the situation with teaching human rights is only partially satisfactory. First of all, because the scientific foundations of such teaching have not been developed. So far, there is no particular interest on the part of the competent structures in the introduction of special courses on civics and human rights, the active study of international legal documents.

Universal respect and observance of human rights in Russia cannot be achieved without a radical change in the distribution of knowledge about human rights and a radical renewal of secondary and higher education in this area. Therefore, the Commission on Human Rights under the President of the Russian Federation advocates the creation of a state-public Federal Center for Information and Promotion of Education in Human Rights, Democracy and a Culture of Peace - as an all-Russian coordinating center for organizing the effective distribution of information on human rights, developing a concept and program for training and retraining in human rights person for various categories of civil servants at all levels of formal and non-formal education.

In connection with the problem under consideration, the question arises of the place and role of certain state and public structures in ensuring human rights and in the formation of tolerant relations. It is not without interest that non-governmental human rights organizations are mentioned first of all in the polls, the office of the Commissioner for Human Rights in the Russian Federation is second, and the system of school and higher education is third. This is followed by cultural institutions, the media. One step lower are federal agencies and religious organizations. And in last place are federal authorities, legislative and executive authorities of the constituent entities of the Russian Federation. It is obvious that the latter deal with these issues very little.

As for the urgent problems that all these structures are called upon to solve, among the priority measures the following is possible:

· to introduce knowledge about human rights and freedoms into educational standards;

· to develop a federal target program of enlightenment and education in the field of human rights;

· prepare a variety of information and educational literature for teachers and students;

· prepare specialized computer databases on human rights;

· to prepare and distribute information materials for human rights and other public organizations;

develop exemplary educational programs for universities in the field of human rights;

· to prepare and distribute information materials for civil servants;

· introduce and promote normative and legislative acts restricting and prohibiting manifestations of intolerance (extremism, chauvinism, nationalism, xenophobia, etc.), and seek their adoption;

· Particular attention should be paid to the creation of a tolerant climate in the regions, in particular in the youth and student environment, in the relationship between representatives of various political parties and social movements.

It is interesting that in a number of regions there are already targeted programs for solving such problems, which seek a comprehensive approach to the problem. Thus, in the Kama region, the Law of the Perm Region on the “Targeted Program for the Development of the Political and Legal Culture of the Population of the Perm Region for 2002-2006” is in force, which includes the section “The system of measures to counter political extremism, the formation of a situation of political tolerance in the region”, which provides for: organizing youth discussions, intellectual games and so on. events; introduction of special training courses on religious, ethnic, gender and other aspects of tolerance into the curriculum of educational institutions; holding "round tables" at universities on the religious aspects of the political life of the Kama region at the present stage; preparation of printed materials (methodological, teaching aids, brochures, etc.) containing explanations of the principle of tolerance as an essential element of democratic political culture etc.

All measures aimed at establishing a tolerant climate in Russian society are ultimately aimed at ensuring human rights. They are inextricably linked. Today, extremely important and difficult questions are being brought to the fore. Along with scientific analysis, practical actions are needed to introduce the principles of tolerance into the political life of society, everyday life citizens. Similar events could be held in all regions, throughout the country as a whole. Thus, they would help to strengthen the legal and political tolerant culture in Russia, ensure human rights and freedoms, and, consequently, social stability.

3.2 Methodological materials on the formation of attitudes of tolerant consciousness

After analyzing the work of scientists, familiarizing ourselves with the practice of building tolerance at the Care Center, we come to the conclusion that the following system of work, including exercises, trainings, lectures, discussions, games, will contribute to enhancing the efficiency of work in this direction.

Methodology social work on the formation of tolerant consciousness.

Exercise "What is tolerance."

Tasks: enable participants to formulate the “scientific concept” of tolerance; show the multidimensionality of the concept of "tolerance".

Required time: 25 minutes.

Auxiliary materials: tolerance definitions written on large sheets.

Preparatory stage: write definitions of tolerance on large sheets and attach them to the blackboard or walls before the start of the lesson with the back to the audience.

Definitions of tolerance.

Colorfully write the definitions on sheets of drawing paper: on one side "Tolerance is ...", and on the other side - the definitions themselves. Before the session, pin these sheets on the board or on those walls so that the front side says "Tolerance is ...". After the speeches of the representatives of the subgroups, turn them to the other side.

Definitions of tolerance:

1. Cooperation, the spirit of partnership.

2. Willingness to put up with other people's opinions.

3. Respect for human dignity.

4. Respect for the rights of others.

5. Acceptance of the other for who he is.

6. The ability to put yourself in the place of another.

7. Respect for the right to be different.

8. Recognition of diversity.

9. Recognition of the equality of others.

10. Tolerance for other people's opinions, beliefs and behavior.

11. Renunciation of dominance, harm and violence.

Conduct procedure. The facilitator divides the participants into groups of 3-4 people. As a result of brainstorming, each group will have to develop its own definition of tolerance. Ask the participants to include in this definition what they think is the essence of tolerance. The definition should be short and concise. After discussion, a representative from each group introduces the developed definition to all participants.

After the end of the discussion in groups, each definition is written out on the board or on a large piece of paper.

After the groups present their definitions, the facilitator turns the prepared definitions “to face” the audience. Participants have the opportunity to familiarize themselves with the existing definitions and express their attitude towards them.

Issues for discussion:

What makes each definition different?

Is there something that unites some of the proposed definitions?

What is the best definition?

Is it possible to give one definition of the concept of "Tolerance"?

During the discussion, pay attention to the following points:

The concept of "tolerance" has many aspects;

Each of the definitions revealed some of the facets of tolerance.

Exercise "Emblem of Tolerance".

Tasks: continuation of work with definitions of tolerance; development of fantasy, expressive ways of self-expression.

Required time: 20 minutes.

Auxiliary materials: paper, colored pencils or felt-tip pens, scissors, adhesive tape.

Conduct procedure. At the previous stage, the participants developed their own definitions of tolerance and got acquainted with the existing ones. The facilitator notes that the discussion took place on an intellectual, abstract level. The next exercise will allow you to approach this concept from the other side - the participants will have to create an emblem of tolerance. Everyone will try to draw on their own such an emblem that could be printed on dust jackets, political documents, national flags ... (the drawing process takes no more than 5 minutes). After completing the work, the participants examine each other's drawings (you can walk around the room for this). After getting acquainted with the results of the creativity of other participants, they should be divided into subgroups based on the similarities between the drawings. It is important that each participant independently decides on joining a particular group. Each of the resulting subgroups should explain what their drawings have in common and put forward a slogan that would reflect the essence of their emblems (discussion - 3-5 minutes). The final stage of the exercise is the presentation of the emblems of each subgroup.

Tolerant personality (training).

Purpose of the lesson: to give an idea of the features of a tolerant and intolerant personality and the main differences between them.

Exercise "Traits of a tolerant personality."

Goals: to acquaint participants with the main features of a tolerant personality; to give adolescents the opportunity to assess the degree of their tolerance.

Required time: 15 minutes.

Materials: questionnaire forms for each participant (see Appendix No. 4).

Preparation: the form of the questionnaire with column "B" on a large sheet is attached to a board or wall.

Procedure. Participants receive questionnaire forms. The facilitator explains that the 15 characteristics listed in the questionnaire are characteristic of a tolerant person.

Instruction: First, in column "A" put:

“+” opposite those three features that, in your opinion, are most pronounced in you;

"0" is opposite those three features that, in your opinion, are most characteristic of a tolerant personality.

This form will remain with you and no one will know about the results, so you can answer honestly, without looking back at anyone.

You have 3-5 minutes to complete the questionnaire.

Then the facilitator fills out a pre-prepared questionnaire, attached to the board. To do this, he asks those who marked the first quality in the “B” column to raise their hands. The number of respondents counts the number of responses for each quality. Those three qualities that scored the most points are the core of a tolerant personality (from the point of view of this group).

As a result of the lesson, participants get the opportunity to: compare the idea of the tolerant personality of each member of the group with the general group idea; compare self-image (“+” in column “A”) with the portrait of a tolerant person created by the group.

Lecture "What is the difference between a tolerant person and an intolerant one".

Purpose of the lecture: familiarization with the ideas of psychologists about a tolerant personality.

Required time: 20 minutes.

Carrying out procedure: The host gives a lecture on the main differences between a tolerant person and an intolerant one.

Me and the group. Self-knowledge (training).

To be accepted by others does not mean to be like everyone else (discussion).

Purpose of the lesson: the formation of a positive self-esteem of students, a positive attitude towards the uniqueness of each.

Lesson plan:

The facilitator's reasoning about the differences between people.

Next, it is proposed to write on a piece of paper 10 phrases beginning with the words “I want ...”, and find a partner with whom there are at least three matches. In these subgroups, it is proposed to discuss dissenting points (why is this important to the writer?).

Then it is proposed to recall the situation when the “I want” of the participants did not coincide with the intentions of the group, and the further behavior of the participant in this situation. Those who wish to offer their own version of possible behavior, explaining why it is important for him personally. The lesson ends with a discussion on the topic: “To have an idol - what does it mean?”.

Lesson summary:

Feeling like you belong to a group, wanting to be like someone, to be accepted by your peers, to imitate someone who is more successful than you in some way is normal. But at the same time, it is important to remain yourself: with your desires, goals, rules, values.

Each of us is unique and unrepeatable in our own way. This is what distinguishes a person from a machine. Uniqueness is the most important human dignity. It is uniqueness that makes a person attractive. Probably, people are needed and interesting to each other precisely because they are different from each other. It is not interesting to communicate with an exact soy copy. And any copy is always worse than the original. Therefore, the desire to "be like someone" is doomed to failure in advance.

Loneliness (training).

Purpose of the lesson: the formation of an adequate attitude among adolescents to a sense of their own autonomy as a periodically occurring normal state of a maturing personality.

Lesson plan:

In subgroups, it is proposed to create sculptural groups from the participants on the theme “Loneliness” and offer their own options for situations when a person may experience loneliness. Next, work is carried out according to the type of "brainstorming" on the topic: "The pros and cons of loneliness."

After that, a relaxation exercise is offered - "Temple of Silence" - and students are given the opportunity to make an arbitrary sketch of their personal "Temple of Silence" (each one chooses materials for drawing according to his taste).

Exercise "Temple of Silence".

Participants sit in comfortable positions for them.

Leading:“Imagine yourself walking on the outskirts of a crowded and noisy city. Try to feel how your feet step on the pavement, hear the sounds of transport, the voices of the crowd, the sounds of your and other people's steps ... What else do you hear? Pay attention to other passers-by. There are many, many. They merge into one continuous stream. But you can stop at some facial expressions, figures ... Maybe you see something else? Pay attention to the windows of shops, kiosks ... Maybe you see familiar faces somewhere in the crowd? Maybe you will walk up to someone or walk past... Stop and think about how you feel on this bustling business street. Walk a little and you'll see large building, unlike the others ... A large sign reads: "Temple of Silence." You open these doors and find yourself surrounded by complete and deep silence. Listen to her, to yourself in this silence. Feel the silence and yourself inside it, allow yourself to be soaked in this silence. What is she? What are you? Enjoy as much as you want here.

When you want to leave the building, push the door and go outside. How do you feel here? What changed? Remember your way to the “temple of silence” so that you can return here when the desire arises to be alone with yourself.”

Materials for the lesson: paper, crayons, pastels, paints. You can use music for relaxation.

The game "I and the other" (game scenario).

“We want to introduce you and your friends to an educational project that can teach you how to formulate your position and defend it based on various situations.” The idea of the project belongs to Ya.D. Turner and G.V. Visser - employees of StitchingVredeseducatie (Utrecht, Holland). In Holland, this project was implemented at the exhibitions “I see something strange” and “Strange is unusually ordinary”, addressed to Dutch children. In Russia, members of the DOM group (Children's open museum), similar exhibitions were held under the title "Me and the Other".

Game progress:

Everyone receives cards, where they mark with signs their position in relation to what they heard from the leader. Next, 2 teams of “defenders” and “opponents” of this situation gather. After discussion, the teams draw a sign that allows or prohibits this situation. After discussing the second concept, the commands are again combined and signs are drawn again. You can use these signs to determine your position.

Text number 1. Prejudices (the text is distributed to all participants in the game, they read it and use it in the discussion).

“Prejudice is common to all people, and it is not always bad. There are prejudices that have a positive meaning. For example, statements like “a man is the breadwinner of the family” or “a woman is the keeper of the hearth” are essentially prejudices that reinforce certain norms of human relationships. Prejudice often plays the role of a defense mechanism, especially in situations of confrontation with something incomprehensible, strange, causing anxiety, because they create a sense of confidence and security in the face of the unknown. But if prejudices are so good, is it necessary to part with them? In order to answer this question, it is necessary to understand the mechanism of their formation.

Prejudice is the first, as a rule, colored by emotion and not supported by analysis (going ahead of reason) reaction to someone else's, something else. At the same time, our perception of this other is deprived of objectivity, because choosing any one sign, we build a conclusion based on it as a whole.

A person with prejudice tends to have a limited understanding of the subject of their prejudice. But when they try to prove it to him, he easily finds examples that justify him. This is how superficial generalizations and stereotypes arise, which often lead to conflicts. (Examples of this are the talk in our society about “persons of Caucasian nationality” or jokes about the Chukchi.) Negative prejudices are dangerous precisely because they lead to the violation of human rights and the rights of the child. They cause those against whom they are directed, a feeling of rejection and a response, which puts barriers in human relationships. That is why prejudices need to be parted. But doing so is far from easy. Even Albert Einstein argued that it is easier to split an atom than to convince someone to part with their prejudices. Prejudices endure because they are connected with emotions. In order to abandon them, you need to move from emotions to reflection, asking yourself the question about the reason for your own negative reaction.

Text number 2. Discrimination (the text is distributed to all participants in the game, they read it and use it when discussing).

“Negative prejudices, accompanied by active actions, are called discrimination, i.e. restriction of rights on racial, religious, ideological, property and other grounds. Discrimination affects people to the extent that they are different. But a different way of life is perhaps as good as ours. Children should be proud of the color of their skin, their history, know their roots, but at the same time be able to appreciate those who are not like themselves. This is very important for our own identification and the formation of that positive image on the basis of which others form their impression of us. Acquaintance with the culture, customs and way of life of other people, the ability to take the position of another helps to explain our prejudices, and therefore eliminate the motives of discrimination. At the same time, knowing the other is not yet a guarantee of a tolerant attitude towards him. The facilitator asks the players to raise prohibition or permission signs and express their attitude to what they have read.

Text number 3. The phenomenon of the "scapegoat" (the text is distributed to all participants in the game, they read and use it in the discussion).

“People who are somehow different from others easily become scapegoats. This image goes back to a Hebrew legend in which a goat, symbolically loaded with the sins and shortcomings of its people, was driven into the desert. Thanks to this, people got the opportunity to find inner harmony, but at the same time they lost the ability to improve themselves. The manifestations of this phenomenon are numerous. If society is in a fever of unemployment, if the football team is losing, and the atmosphere in the classroom is tense, there will always be a scapegoat. The basis of the mechanism of action of the phenomenon of "scapegoat" is a triangle. There must be an instigator - a leader, then - a support group and, finally, the "scapegoat" himself. The instigator needs a group that supports him, and that, in turn, does nothing to protect the offended because of the fear of becoming a target.”

“In China, it is considered indecent to kiss another when meeting, but in our country kissing is a common manifestation of sympathy. In China, they do not drink cold water, but in our country they quench their thirst in the heat. In China, the main dishes are served at the beginning, and only then the soup follows, and in our country, the soup is considered the first course. In China, the peel from vegetables and fruits is peeled off with a knife blade directed away from oneself, while in our country - towards oneself.

Play a game of sorts. Let those who think that Chinese behavior is strange raise their right hand, and those who think it's normal raise their left hand. The reaction of the participants will give grounds to talk about the fact that there are no "bad" and "good", "natural" and "unnatural" customs. Every nation is entitled to its own.

Discuss also with your friends the role played by some peoples of Australia, Africa, South America, face painting, tattooing and piercing, as well as how these elements are used in today's youth environment. Pay their attention to the fact that in both cases, painting, piercing, tattooing are signs of belonging to a certain social group, a signal of a person’s intentions. Finally, they show people's idea of beauty. In other words, these elements have the same function in different cultures.

The game ends when the topic of conversation is exhausted.

Conclusion

The formation of a culture of tolerance is of particular relevance in the light of the current globalization. Under its influence, the world becomes more and more complete.

Different cultures, religions, civilizations have interacted before. At the same time, sharp hostility and intolerance often arose. However, their main centers were divided geographically, being, as it were, fenced off from each other. Today, global communication, financial, migration flows have made huge gaps in the existing barriers, compressing different cultures and ways of life in a single space of world society. A dense, all-penetrating network of social relationships is being formed. Intolerance in these conditions generates high tensions that can block the vital activity of social systems both at the national and global levels.

At the same time, globalization clearly demonstrates the inexhaustible diversity of socio-cultural traditions and forms of social structure, norms of relationships and value orientations inherent in different communities. With every decade, this diversity not only does not decrease, but grows, sometimes exponentially, challenging the very ability of the human race to regulate the contradictions that arise on this basis, to prevent them from escalating into acute conflicts and clashes.

The society is interested in the formation of an open mind among its members, especially among young people, awakening an interest in the dialogue of followers of different worldviews and political preferences to eliminate prejudice against each other on the basis of tolerance and constructive cooperation in the name of the common good. At the same time, society stands for the strict suppression of any extremist actions, for the inevitability of punishing their inspirers and participants.

The widespread and complete establishment of an atmosphere of tolerance and at the same time active rejection of manifestations of extremism is a long process. Here, much depends not only on state bodies and public, including youth, organizations, but also on the education and upbringing system, on the media, cultural figures, on overcoming their indifferent attitude towards existing - far from tolerance - positions and mores. to the recurrence of extremism. The common sense and culture of political figures, leaders of social, especially youth, movements of modern Russia can also have a significant impact.

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Annex 1

Types of tolerance

Types of public consciousness	Types of tolerance	Signs of tolerance
mythological	"hidden" tolerance	“Tolerance has not yet been conceptualized. Society is tolerant of the specifics of philosophical thinking, since it does not yet lead to the destruction of the images of mythical consciousness, but in the end there is a tendency to suppress philosophy ... " “In the structure of absolute faith, monotheism, tolerance is impossible in principle, since it destroys absoluteness, but religious wars, the basis of which was religious intolerance, ultimately prepared the legitimization of tolerance…”
secular	"cultural" tolerance	“In a secular society, tolerance becomes a reality as a result of recognition as true universal moral principles. On this basis, it is possible to respect the other, accept ethnic and national characteristics, differences in social views, which are generated by the peculiarities of living conditions, professional activities, cultural traditions. Tolerance here is a consequence of high spiritual and moral culture…”
Scientific - public	Tolerance in the field of scientific mentality	“Tolerance for other people's opinions in the field of science matters only where the issue has not yet been finally revealed; theoretical truth, built on irrefutable evidence, requires recognition. In cases where proet contra arguments can be presented in a certain issue, tolerance takes place in assessing the arguments of the opponent.

Appendix 2

Models of tolerance

Models of tolerance	Features of tolerance models
Tolerance as indifference	“Tolerance, understood in this way, acts as essentially indifference to the existence of different views and practices, since the latter are considered unimportant in the face of the main problems that society deals with.”
Tolerance as the impossibility of mutual understanding	“According to this understanding of tolerance, religious, metaphysical views, specific values of a particular culture are not something secondary for human activity and for the development of society. Tolerance in this case acts as respect for the other, whom I at the same time cannot understand and with whom I cannot interact.
Tolerance as condescension	“In the case of this understanding, tolerance acts as condescension to the weakness of others, combined with a certain amount of contempt for them. For example, I am forced to endure views, the failure of which I understand and can show, but it does not make sense to enter into a critical discussion with such a person.
Tolerance as an extension of one's own experience and critical dialogue	“Tolerance in this case acts as respect for someone else’s position, combined with an attitude towards a mutual change in positions as a result of a critical dialogue”

Annex 3

Survey data of 2001 regarding a number of everyday situations where ethno-confessional factors are present

Appendix 4

Questionnaire form for the exercise "Traits of a tolerant personality"

Subject: Tolerance as a school of life with different people, a school of humanity and generosity.

Tolerance is not indifference to good and evil:

tolerance is a virtue....

N. Berdyaev

We live in a world where we are surrounded by a huge variety of differences and contradictions. We encounter representatives of various ethnic groups, with individuals who are so different from each other, not like us.

Sometimes we think that our views, our principles are the only correct ones. And everything that does not correspond to them has no chance of existence. How difficult it is to look at the world around us, not through our own prism, which distorts everything in our own way, but from the side: more objectively, wider. But, perhaps, then the Truth will open to our eyes, which will show many roads.

And ourtask find, feel the right way.

It must be remembered that each of us is an unknown and beautiful planet, and without love, respect and tolerance for oneself one cannot come to tolerance in general.

The understanding of tolerance is ambiguous in different cultures, it depends on the historical experience of peoples.

Tolerant personality... Tolerant, sensitive, benevolent, tolerant of differences, able to empathize, aware of her own strengths and weaknesses, able to control herself ... Is it difficult to be like that, is it difficult to put up with other people's opinions, respect human dignity and the rights of others? It does not take much courage to be more critical of yourself, to stop blaming others for your troubles, to shift responsibility to others.

How can we help our children? How to nurture that seed of tolerance in their hearts, which gives powerful shoots? By our own example, by creating the necessary conditions for the development and strengthening of all the brightest, kindest and most beautiful that is in children's hearts.

But children also live in this world full of contradictions, and as they grow older, their souls are overgrown with conventions that we adults often impose on them. It's always harder to relearn...

That is why there should always be people next to them who are ready to help in difficult times, to gently push in the right direction, to the road where Mercy, Wisdom and Beauty will be their companion. That's what it ismy task is to help awaken and preserve the keen interest of our students in themselves, in the world that surrounds them, to preserve the most valuable thing that a person possesses.

November 16 - International Day for Tolerance. The explanatory dictionary gives the meaning of this word as tolerance for someone else's way of life. Ability to live with micro and macro environment. On the first of November, the seven billionth inhabitant of our planet appeared. Little Petya is registered by the United Nations in Kaliningrad. Every second, 15 babies are born on Earth. Many on our globe, alas! so small, countries and peoples. People speak different languages (there are more than six thousand of them), dress differently, arrange their lives differently, look different. Although the inhabitants of the planet are different, they are still similar and the same in the main. All peoples want happiness and peace for themselves and their children, everyone loves justice and sympathizes with those in trouble, everyone appreciates kindness, intelligence, hard work. There is no such people in whose fairy tales the evil or lazy would win. People may hold different religious beliefs. However, there is no such religion that would teach evil and injustice. We need to live in peace and make friends. We need to learn to respect and give in to each other.Humanity has been tested for humanity for thousands of years. People understand the meaning of the word "genus", but forget about the word "kinship". Perhaps they will someday master the formula of life that connects all life on the planet: "We are of the same blood, you and I." Then they will become brothers not only in blood, but also in spirit. Can the Earth, divided by ethnic, religious, ideological "territories" become a common warm home? How many questions of living together!? There is no understanding, solidarity, diversity is growing, terror is “living”. Thinking about tolerance, the question involuntarily arises: to be or not to be for humanity as a unity of diversity? To be or not to be? Historical memory tells us that mankind at all times tried to be humane, but, on the contrary, ran into human phobia: aggression, fanaticism, nationalism, extremism. People are accustomed to imposing their faith, visions of certain "holy" deeds on each other. By this they destroy the world to the ground, dividing it into believers and non-believers, faithful and unfaithful, ours and not ours, ours and others, local and not local, capitalists and proletarians...I would like to think that this is in the past. However, this is naivety. Fanatics live today. They are among us. These are demons of xenophobia. Everyone remembers its peak - the events of September 11, 2001 ... and not only! The ideology of tolerance is a universal norm for supporting diversity in complex forms symbiosis, coexistence of different species, races, nationalities, peoples, religions, worldviews.Humanity must understand that in the development of complex issues and systems, tolerance reflects a strategy of mutual assistance, while xenophobia is associated primarily with the understanding of the conflict as a monopoly driving force class or social struggle. Many writers, thinkers of times and eras defended the ideas of mutual assistance and reconciliation: Mahatma Gandhi, Antoine de Saint-Exupery, Anatoly Pristavkin, Mikhail Sholokhov, Pyotr Kropotkin, V.I. Vernadsky ... L.N. Tolstoy - great humanist Mira wrote: “If people understood that they live not only their own life, but the life of all, then they would know that doing good to others, they do it to themselves.” The words of the Apostle Paul have been forgotten by many. Their meaning is that for Christ there is no Greek, no Jew, no Scythian, no Samaritan, no slave, no free, for they are all one. So what is tolerance? First of all, this is a school that teaches people how to live with different people, a school of humanity and generosity.

Justice will reign when everyone perceives someone else's offense as their own.(Solon)

other people has a destructive effect on the accepted moral foundations of society. Examples of double interpretation and negative attitude towards manifestations of tolerance: In the youth environment. An example of ardent opponents of tolerance in Russia is the youth that make up the skinhead group. They associate tolerance for a foreign culture with the inevitable subsequent genocide of the Slavic race. Opponents of the LGTB movement are no less aggressive in expressing their position. In family. Some of the laws adopted in Europe, which is especially tolerant of minorities, are frankly absurd. For example, a British law that officially prohibits the use of the words "husband" and "wife" in legal documentation (and in the future it is planned to ban the use of the words "mother" and "father"). It is believed that these outdated concepts infringe on the rights of sexual minorities. It is proposed to change them to the tolerant terms "spouses" and "partners". In Russia, the permission for the adoption of children by families with same-sex “partners” is also negatively assessed. In politics. The line between tolerant behavior and slavish tolerance is very thin. Experienced politicians very skillfully manipulate the minds of loyal people. For example, in the eyes of the world community, Russia has shown clear intolerance by passing a law banning propaganda of homosexuality among minors. At present, the majority of Russians are outraged by the tolerant attitude towards manifestations of fascism on the territory of Ukraine. It is worth accepting religious and ethnic traditions and behavioral patterns of a minority only from the standpoint of sanity and their conformity to those traditionally accepted in a democratic society. It is necessary to feel and realize the limits of tolerance, allowing to distinguish the manifestation of tolerance and not to replace it with permissiveness and indifference to the ongoing violation of true values. Video: Tolerance

Essay

Topic: "Tolerance among the youth, interethnic and interreligious relations"

In other words, tolerance is a person's tolerance for other people. For example: to his behavior. It seems to me that if a person has tolerance, then he is noble man. This man has a high culture. Everyone has their own tolerance. It manifests itself when you see flaws in people. It is necessary for order in society. Thanks to tolerance, there will be peace on earth, and if there is peace on earth, then there will be no war, people will be happy. Every day we face a choice whether to be tolerant of another person or not. If at least each of us shows more tolerance, the world will be better, brighter and kinder. Everything depends on our behavior, and only the person himself can correct it, without the help of others, by changing his principles and values. We see that modern young people, on an unconscious level, are not able to accept a person as he is. However, despite this, it acts aggressively towards those people who differ in national, religious, cultural characteristics. That's why this problem It is very relevant not only among students, adolescents, but also among children.

The problem of interethnic relations and interethnic tolerance in modern Russia is one of the urgent ones. Xenophobia is most acute among the youth, including among students, as evidenced by the sociology of youth and the sociology of education.

Xenophobia is fear or hatred towards everything new and alien.
For example: In my life there was one case, a relative from another country came to my close friend. He did not really understand our language, did not know our traditions, and for him it was all new. At first, it was difficult for him to get used to everything alien, and he even showed fear and aggressiveness.
When I got to know this man, I realized that not only he had a problem with aggressiveness, but also our modern youth.
The problem of modern relations is aggressive behavior in children, students, adults and the elderly. For example, if young people show aggressive behavior in relations with people, then their level of self-control decreases and their physical and emotional state manifests itself.

The increased aggressiveness of young people is one of the most acute problems for society as a whole. The number of young people with aggressive behavior is growing rapidly.

There is a direct connection between manifestations of aggression and upbringing in the family.

Education is an impact on a developing person. Its effect is on the body, soul and spirit. But the soul is the conductor between the body and the spirit. The soul is the very object that absorbs everything that a person sees, hears, feels from his very birth. Thanks to this, he forms a concept of the world around him and behavior in this world.

Any upbringing is always aimed at something, regardless of whether it is expressed in the smallest acts or large-scale ones.

After all, our upbringing depends not only on our parents, but also on ourselves. Because parents want to give us something more, but we do not understand this. And we want to do things our own way.

And in the future, we will realize that we were wrong, and we will regret this mistake.

And judging by this, the majority of young people show aggression, which not everyone can control. It is difficult for them.

Not only parents are to blame for this, but also us. We do not accept what adults give us. And this is a big minus in the modern world.
But I would like to talk about the youth who take an example from their parents, trying to show what they were taught. Strive for something more, achieving their goal.

In conclusion, I would like to note which direction a young person chooses depends only on him: on his life values, level of upbringing, education and culture, as well as on the environment in which he lives and develops.

L.N. Tolstoy wrote: "The more you live a spiritual life, the more independent of fate, and vice versa." I agree with this statement, because a spiritually developed person thinks and reflects on his own, has his own beliefs, can enjoy spiritual values and not suffer from a lack of material wealth. After all, a man, he is the master of his own destiny.

Bibliography

1. Pokatylo, V. V. Glukhova, L. R. Volkova, A. V. “Young scientist” [Electronic resource] - Access mode: https://moluch.ru/archive/63/9965/.

2. "EDUCATION OF SPIRITUALITY IN YOUTH OF TODAY" [Electronic resource] - Access mode: https://nauchforum.ru/studconf/gum/iii/664.

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