History and cultural studies. Value orientations of modern Russian society Turning to the Constitution

The transformation of Russian society could not but affect the system of values ​​and value systems of Russians. Today, much is said and written about the destruction of the traditional value system for Russian culture and the Westernization of public consciousness.

It is values ​​that ensure the integration of society, helping individuals make socially approved choices about their behavior in vital situations.

Today's youth aged 15 to 17 years are children born during a period of radical socio-political and economic changes (“children of change”). The period of their upbringing in the lives of their parents coincided with demands strictly dictated by reality to develop new life strategies for adaptation, and sometimes even survival, in a dynamically changing life reality. Basic values ​​are considered to be those that form the basis of a person’s value consciousness and latently influence his actions in various areas of life. They are formed during the period of the so-called primary socialization of the individual by the age of 18-20, and then remain quite stable, undergoing changes only during crisis periods of a person’s life and his social environment.

What characterizes the value consciousness of modern “children of change”? They were asked to name the five most significant life values ​​for them. The group of preferred values ​​included the following criteria: health (87.3%), family (69.7%), communication with friends (65.8%), money, material wealth (64.9%) and love (42.4% ). The level below average (shared by 20 to 40% of respondents) was formed by such values ​​as independence, freedom, work to one’s liking, and self-realization. The lowest status (less than 20%) was given to such values ​​as personal safety, prestige, fame, creativity, and communication with nature.

At the same time, young people understand that in modern conditions a person’s position in society is determined by a person’s personal achievements in education, professional activities (38.1% of respondents), as well as his personal qualities - intelligence, strength, attractiveness, etc. (29% of respondents). But such qualities as the social status of the family and possession of material resources are not of great importance.

The structure of the basic values ​​of our respondents is quite consistent with their ideas about the main criteria for success in life. So among the three most significant criteria are: having a family, children (71.5%), reliable friends (78.7%), interesting work (53.7%), indicators such as the presence of prestigious property, wealth, high position, etc. important for today's youth. And unfortunately, we have to admit that in the eyes of young people, the importance of such a socially oriented goal as “an honestly lived life” is decreasing.

First of all, under the influence of the media, according to young people, the formation of such qualities as a citizen and patriot (22.3%), propaganda of money (31.7%), violence (15.5%), justice (16.9%) occurs. , faith in God (8.3%), family values ​​(9.7%).

The answer of young respondents to the question of what they consider the main thing in raising teenagers in modern conditions seems very important. As can be seen from the survey, modern youth demonstrate a fairly wide range of educational orientations, among which the need to give children a good education, instill organization, self-discipline and hard work, cultivate honesty and kindness, as well as perseverance and mental abilities is mentioned.

Thus, in the educational orientations of modern young people there is a combination of the so-called “bread” moments (education, training in a profession that will “feed”) and the need for moral improvement and education of children (the development of honesty, kindness, hard work, self-discipline).

It is noteworthy that personal qualities associated with attitudes towards other people are also oriented towards traditional moral orientations among young people. Of interest in this regard is the answer about the most important human qualities that are most valued in people. Thus, such qualities as responsiveness (82.4%), reliability (92.8%), honesty (74.9%), hospitality (58.2%), modesty (25.6%) received the highest ratings. entrepreneurship (57.8%).

One of the traditional basic values ​​of Russian society is love for one's Motherland.

Family values ​​are paramount at all times. Recently, about a hundred different marriages have been identified in the West. 61.9% of respondents consider this to be normal. But when answering the question: “How do you feel about having children out of wedlock?”, we revealed the complete opposite of the previous answer. Thus, 56.5% believe that this is simply unacceptable in their lives.

In the structure of the value orientations of young people, there is an unstable balance between traditional values ​​and the new pragmatic “morality of success”, the desire to combine values ​​that ensure the success of activities, and the preservation of traditionally valuable relationships with a person, family, and team. It is possible that in the future this will be expressed in the formation of a new moral system.

Values ​​such as freedom and property, which are integral to a democratic society, have not yet been sufficiently actualized in the minds of Russians. Accordingly, the ideas of freedom and political democracy are not particularly popular. Indeed, previous ideas and values ​​have undergone changes and have lost their former existential meaning. But the value system characteristic of modern societies has not yet been formed. This is where the value conflict lies. This is partly due to the inconsistent performance of the authorities. The difficult psycho-emotional state of Russians is superimposed on their conviction that government officials themselves do not comply with any laws and it is precisely because of this that legal chaos reigns in Russia. This situation leads, on the one hand, to the spread of legal nihilism and a sense of permissiveness, and on the other, provokes a high demand for legality as a simple need.

The development of a branch of philosophy called axiology (the study of values) has made it possible to characterize the place and role of law in the life of society more clearly and thoroughly. Law in society in the conditions of civilization, from an axiological point of view, is not only a necessity, a means of social regulation, but also a social value, a social good. The starting points for understanding law in this capacity are its features as an institutional entity. Due to its institutional nature, law has a number of special properties: generally binding normativity, formal certainty, high security and others, revealing its mission as a carrier of significant social energy.

Before characterizing legal axiology (or the value of law), we believe it is advisable to refer to the meaning of the concept of “value”, “values”, etc. in modern scientific literature. The etymological meaning of the term “value” is quite simple and corresponds to the term itself - this is what people value, i.e. objects, things, natural and social phenomena, human actions, manifestations of culture. Values ​​are the foundation of society's culture and social life. According to T. Parsons, values ​​also form the foundation of society, and the latter remains stable, despite its inherent conflicts, if it has value agreement, a certain set of values ​​shared by everyone. Values ​​in the history of the human race appeared as certain spiritual supports that helped a person to withstand the challenges of life. They organize reality, bring understanding and evaluative moments into it, and allow one to measure one’s behavior against a norm, an ideal, a goal, which acts as a model, a standard. Such values ​​can be the concepts of good and evil, and the views and beliefs of people associated with them - value ideas.

From antiquity to the present day, there have been debates in philosophy between representatives of various philosophical schools and directions on the question of whether value is an attribute of a certain thing or whether it is the result of an assessment dictated by the needs of the individual and society. In the first case, value is interpreted as something objective, existing independently of a person. In the second, the concept of value is reduced to subjective value judgments of an arbitrary nature. Values ​​were identified with being itself, and value characteristics were included in its concept. Values, thus, were not separated from existence, as noted by V.N. Lavrinenko and V.P. Ratnikov, but were considered as being in being itself. The essence of values ​​is derived not from objects, but from human needs. Both of these extreme points of view reflect some features of the concept of value, but do not adequately define it. If we agree that value is only a property of reality, i.e. phenomena of nature, society or culture, then the identification of truth and value is inevitable. However, Socrates, who was the first to formulate the basic questions of axiology: “What is good?”, “What is justice?”, demonstrated significant differences between them. Knowledge is important, but not the only condition for achieving good. This is explained by the fact that objects and phenomena of nature and society have properties, the awareness of which can be realized either in the form of knowledge of what is, really exists, or in the form of an idea of ​​what this reality should be like, how a person should behave in attitude towards nature and other people. In the first case, knowledge about an object is characterized from the point of view of its truth or falsity, in the second - from the point of view of the value of the object, i.e. its significance for a person. Such concepts as “value” and “good” are also quite close in meaning, since both of them have a positive meaning and are sometimes even used as synonyms. The concept of “good” emphasizes that it is something good and necessary, and the concept of “value” has the meaning of what people value “good”. The concept of “good” has more of an objective side, while the concept of “value” has a more subjective side. For example, when we mean material objects (things), the concept of “good” practically coincides with consumer value, the usefulness of a thing intended to satisfy certain needs; The “value” of a thing characterizes its essential properties, thanks to which they are included in the system of social relations.

In addition to the above, it is also necessary to keep in mind that the relativity of values ​​has its own certain limits, which, on the one hand, depend on the objective properties of the objects being valued, and on the other, on the specific needs of society and its citizens. If a phenomenon lacks qualities that are objectively necessary to meet the needs of citizens, it is difficult to consider it a value, at least socially significant. But even the objectively inherent useful qualities of a phenomenon, its interaction with a citizen, its correspondence to his interests, goals and needs, do not yet make the object valuable. Only in human activity does the potential value of a phenomenon receive its actual existence.

Values ​​in the broad sense of the word are the ultimate foundations of acts of consciousness and behavior of people in situations requiring choice. These values ​​begin to develop in a person almost from birth, when he is encouraged for some actions and punished for others, when he receives pleasure in some situations, and in others he feels pain, fear and resentment.

In the work of A.A. Cherepanov and A.G. Litvinenko points out that the structure of values ​​of each person continues to be formed in the process of social interaction throughout life, but most intensively in the period up to 15-20 years. This structure, it is noted in the work, like fingerprints, is specific to each individual person, but by comparing the value system of many people, it is possible to identify groups of people who have similarities in certain value subsystems. Based on this similarity in value structures, we can identify relevant groups of people in society and record their differences from each other. Moreover, we can set the grouping parameters arbitrarily, depending on what specific question interests us. For example, you can notice that a mathematician has a certain value structure that allows him to work with mathematical objects, that is, to compare which method of proving a theorem is correct and which is not, etc. For example, a lawyer who does not have the appropriate knowledge of mathematics does not have such a structure. However, a lawyer, on the contrary, can compare the legislation of different countries or different periods of time, but a mathematician who has not studied law will not be able to do this. It is this difference in value structures that allows us to distinguish a lawyer from a mathematician.

Since a person’s value orientation is not rigidly specified once and for all, different groups of values ​​can dominate at different points in time, and each person, thus, can potentially be a representative of different structures and social groups.

A change in the dominant can occur both under the influence of random circumstances, random changes in the external situation, and as a result of targeted external influence.

The concept of value is multifaceted, and therefore in understanding the essence of this phenomenon L.G. Pochebut identifies two aspects. The first aspect is the consideration of value as the meaning of an object or phenomenon for a person. Value characterizes the quality of a given item. The second aspect is the understanding of the value of the phenomenon itself (material or ideal) that has meaning for a person.

The meaningfulness of values, according to V. Frankl, gives them an objective universal character. He understood personal values ​​as “universals of meaning,” i.e. meanings inherent to the majority of community members, to all of humanity throughout its historical development. A person gains meaning in life by experiencing certain values.

Thus, values, according to scientists, are everything that is endowed with a general meaning. The values ​​of law are the most important and deep principles that determine a person’s relationship to law. An analysis of the values ​​of law can reliably determine the changes occurring in legal science as a result of historical, political, economic, social and other transformations. In the consciousness of an individual, the values ​​of law are presented in the form of concepts that can stimulate the manifestation of various feelings, assessments and relationships, and motivations for activity.

In the legal literature, values ​​of law and values ​​in law are distinguished. Values ​​in law are understood as those values ​​that are integrated by law. Law in this case connects ethical, political, economic, ideological and other elements of social culture.

Values ​​of law are values ​​“personified by law in whole or in part”

Such values ​​include freedom, justice, equality, and mutual assistance. These values ​​orient human behavior towards achieving certain goals, standards, and patterns of behavior. These values ​​were not initially “legal”, inherent only to law as a social regulator, but rather the values ​​of the culture in which law arose. “Lawyers do not invent models of behavior, but borrow them from practical life and value orientations of the social environment characteristic of a certain culture in which they themselves exist.” These values ​​“permeate” the legal consciousness of a given society, play the role of high ideals and thus become the basic values ​​of law. .

Legal values ​​and assessments in the sphere of legal consciousness have regulatory significance. Legal norms, in turn, acquire the meaning of values ​​and become the object of evaluation. Moreover, “the conscious-volitional behavior of an individual always proceeds, to one degree or another, from the action of social norms learned and appreciated by him.” However, he points out that “legal norms may not acquire the meaning of values ​​during their gradual historical maturation in the depths of their own legal and value culture, but are borrowed as valuable in themselves, desirable for achieving the results of social transformations in society. The presence of other (one can call them organic) norms does not influences the overall negative or positive assessment of the legal system and the legal system, since the law is assessed in its integrity."

The assessment itself, notes A.V. Belinkov, predetermines the vitality of a legal norm, sanctions its action or inaction, connects or separates the reality of life, the existing and the prescription of the norm, the due. It is necessary to constantly remember that among all the social values ​​​​reproduced by society, the highest is the human personality.

Law refers to the achievements of culture only to the extent that it ensures, first of all, human dignity and conditions of existence worthy of a person, human rights. This approach to assessing legal phenomena and elucidating their social value, in our opinion, is associated with the individual’s idea of ​​their usefulness and ability to satisfy various types of needs.

As we found out above, in a general sociological sense, the concept of social value characterizes those phenomena of objective reality that are capable of satisfying certain needs of a social subject that are necessary and useful for its existence and development. The concept of the value of law, therefore, is intended to reveal its positive role for society and the individual. Hence, the value of law is the ability of law to serve as a goal and a means to satisfy socially just, progressive needs and interests of citizens and society as a whole.

The following main manifestations of the social value of law can be noted:

• 1) Law has, first of all, instrumental value. It gives organization, stability, consistency to people’s actions, ensures their control and thereby brings elements of order into social relations, making them civilized. A state-organized society cannot, without the right, establish the production of material goods and organize their more or less fair distribution. Law consolidates and develops those forms of property that are immanent in the nature of a given system. It acts as a powerful means of public administration.
• 2) The value of law lies in the fact that it, embodying the general will of the participants in social relations, contributes to the development of those relations in which both individuals and society as a whole are interested. The highest social value of law is that it influences the behavior and activities of people through the coordination of their specific interests. Law does not neutralize private interest, does not suppress it, but conforms it with the general interest. The value of law will be higher the more fully it reflects these specific or private interests in its content.
• 3) The value of law is also determined by the fact that it is an exponent and determinant (scale) of individual freedom in society. Moreover, the value of law lies in the fact that it does not mean freedom in general, but defines the boundaries and measure of this freedom. Law most fully manifests itself as the personification and bearer of social freedom, social activity, united with social responsibility, and at the same time, such an order in social relations that is aimed at eliminating arbitrariness, self-will, and lack of control of individuals and groups from people’s lives. Law and freedom are inseparable from each other. Therefore, it is true to say that law in its essence and, therefore, in its concept is a historically determined and objectively determined form of freedom in real relations, a measure of this freedom, a form of existence of freedom, formal freedom.
• 4) The value of law also lies in its ability to express the idea of ​​justice. Law acts as a criterion for the correct (fair) distribution of material wealth; it affirms the equality of all citizens before the law, regardless of their origin, financial situation, social status, etc. The significance of law for the establishment of justice is so obvious that this gave rise to the conclusion that law is normatively established and realized justice.

In passing, we note that justice in people’s ideas has always been linked to law. Translated from Latin, “right” (jus) and “justice” (justitia) are close in meaning. The deep connection between law and justice is determined by the legal nature of the latter. Law, by its purpose, opposes injustice, it protects the agreed interest and thereby affirms a fair decision. By affirming the ideas of freedom and justice, law acquires a deep personal meaning and becomes a real value for the individual and human society as a whole.

• 5) The value of law lies in the fact that it acts as a powerful factor of progress, a source of renewal of society in accordance with the historical course of social development. Its role especially increases in conditions of the collapse of totalitarian regimes and the establishment of new market mechanisms. In such situations, law plays a significant role in the creation of a qualitatively new sphere in which only new forms of communication and activity can establish themselves.
• 6) There is no doubt that in current conditions law is acquiring truly planetary significance.

Legal approaches are the basis and the only possible civilized means of solving problems of an international and interethnic nature. Possessing the qualities of a general social regulator, law is an effective tool for achieving social peace and harmony and relieving tension in society. Law is an effective lever for solving environmental problems both within a single state and within the world community.

For many years, material wealth was considered the most important value of society, and economic growth was one of the main target indicators for the development of society.

It was believed that achieving economic growth automatically entails progress in the development of individuals and the entire society, and an increase in aggregate output (for example, growth in GDP per capita) reduces poverty and increases the overall well-being of the population.

This assumption was based on the belief that production generates income, and higher income in turn increases material, or economic, well-being.

The link between output growth and poverty reduction was considered so strong that many economists believed that focusing on growth itself was sufficient to achieve the goal of development. Economic growth has become not just a means of ensuring development, but the goal of development itself.

The realization that economic growth is not synonymous with human development came with increasing socio-political instability and poverty of the population. The practice of some developing countries has shown that the situation of people can worsen even with the development of production.

In the 1980s, the idea that people and their development were the most important goal of social progress began to receive increasing support in economic research, the development of national development programs and international cooperation projects.

The UN Development Planning Committee decided to devote its report to the humanitarian aspects of economic restructuring. The results of the research carried out in preparing this report under the leadership of Mahbub ul-Haq, as well as C. Griffin and J. Knight, formed the basis of the conceptual approach to human development.

“The fundamental goal of social development is to create an environment conducive to people enjoying long, healthy and productive lives,” wrote Mahbub ul-Haq in the first Human Development Report.

The true wealth of nations is people. This simple truth is sometimes forgotten. Fascinated by the rise and fall of national income, measured by GDP. People strive to equate human well-being with material well-being. Of course, the importance of economic stability and GDP growth cannot be underestimated (they are fundamental to the sustainable progress of humanity, as can be seen in the many countries that suffer from their absence), but the most reliable criterion of progress is the quality of life of people.

As Aristotle believed, “...wealth is obviously not something we strive for, because it is simply obtained and serves something else.” This “something else” is the ability of people to realize their potential as human beings. To achieve their potential, people must be able to make decisions that promote their self-actualization, creativity, and satisfaction.

Material wealth, which previous development concepts were aimed at increasing, really plays a huge role in people's lives.

This role, however, should not be exaggerated, since:

Wealth is not an indispensable condition for democracy, equal rights for men and women, or the preservation and development of cultural heritage;
- wealth in itself does not guarantee law and order and social peace;
- human needs are not limited to material enrichment: a long and healthy life, familiarization with culture and science, creative and social activity, preservation of the natural environment and life in harmony with it were, remain or are becoming significant values ​​for many, and for some - more important than increasing wealth.

The main principle on the basis of which the contradictions between wealth maximization and human development are resolved is formulated as follows: “National wealth can expand the possibilities of choice for people. This, however, may not happen. The determining factor here is not wealth itself, but how different countries use it. And until society realizes that its main wealth is people, excessive preoccupation with the production of material goods will obscure the ultimate goals of enriching people’s lives.”

Today, the United Nations Development Program (UNDP) is the UN's global development network, promoting positive change in people's lives by providing member countries with access to knowledge, experience and resources. UNDP in 166 countries helps them find solutions to global and national development problems, which is based on a conceptual approach to human development.

World leaders have committed to achieving the Millennium Development Goals, which focus on halving poverty levels.

UNDP coordinates global and national efforts to achieve these goals: “Our work is carried out in such main areas as helping countries in matters of democratic governance, poverty alleviation, crisis prevention and recovery, energy and the environment, HIV/AIDS. Across all of our activities, we assist countries in protecting human rights and empowering women.”

Values ​​are generalized goals and means of achieving them, acting as fundamental norms. They ensure the integration of society by helping individuals make socially approved choices about their behavior in vital situations. The value system forms the internal core of culture, the spiritual quintessence of the needs and interests of individuals and social communities. It, in turn, has a reverse impact on social interests and needs, acting as one of the most important motivators of social action and individual behavior. Thus, every value and value system has a dual basis: in the individual as an intrinsically valuable subject and in society as a sociocultural system.

Typology of values

There are several reasons for the typology of values. Since values ​​influence people’s behavior in all spheres of their life, the simplest basis for their typology is their specific purpose.

meticulous content. On this basis, social, cultural, economic, political, spiritual, etc. values ​​are distinguished. Experts count many dozens, even hundreds of such values. And if we associate values ​​with qualities, abilities, personality traits, then Allport and Odbert counted 18 such traits (XXI. and Anderson was able to reduce this list first to 555. then to 200 names. But the most general, basic values ​​that form the basis of people’s value consciousness and latently influencing their actions in various areas of LIFE. not so many. Their number turns out to be minimal if we correlate values ​​with the needs of people: Freud suggested limiting ourselves to two. Maslow five needs-values. Murray formed a list of 28 values. Rokeach estimated the number of terminal values ​​in one and a half dozen, and instrumental ones - five to six dozen, but empirically studied 18 of each. In a word, we are talking about two to four dozen basic values.

Taking into account the results of empirical studies, including ours, on this basis four groups of values ​​can be distinguished:

Values ​​of the highest status, the “core” of the value structure;

Middle-status values ​​that can move to the core or to the periphery, so they can be thought of as a “structural reserve”;

Values ​​below average, but not the lowest status, or “periphery” - they are also mobile and can move to the “reserve” or to the “tail”;

Values ​​of lower status, or the mentioned “tail” of the value structure, the composition of which is inactive.

The value core can be characterized as the dominant group of values ​​in the public consciousness that integrate society or another social community into a whole (according to our data, these include those values ​​that are approved by over 60% of the population).

The structural reserve is located between dominance and opposition; it serves as the area where value conflicts between individuals and social groups, as well as intrapersonal conflicts, are most intense (on average, 45-60% of the population approve of such values).

The periphery includes oppositional values ​​(approximately 30-45% of the population approve of them), dividing members of a given community into adherents of significantly different, sometimes incompatible values ​​and therefore causing the most acute conflicts.

Finally, in the tail are the values ​​of a clear minority, which differs from the rest of the community members in the greater stability of their orientations, inherited from past layers of culture (less than 30% of the population approve of them).

Basic national values ​​- basic moral values, priority moral guidelines that exist in the cultural, family, socio-historical, religious traditions of the multinational people of the Russian Federation, passed on from generation to generation and ensuring the successful development of the country in modern conditions;

Patriotism as one of the manifestations of a person’s spiritual maturity, expressed in love for Russia, the people, the small homeland, in a conscious desire to serve the Fatherland.

Labor and creativity as distinctive features of a spiritually and morally developed personality.

Family as the basis of spiritual and moral development and education of the individual, the guarantee of the continuity of the cultural and moral traditions of the peoples of Russia from generation to generation and the vitality of Russian society.

Nature as one of the most important foundations for a healthy and harmonious life of a person and society.

A healthy lifestyle in the unity of components: physical, mental, spiritual and social-moral health.

Basic national values ​​are derived from the national life of Russia in all its historical and cultural completeness and ethnic diversity. In the sphere of national life, one can highlight the sources of morality and humanity, i.e. those areas of social relations, activity and consciousness, the reliance on which allows a person to resist destructive influences and productively develop his consciousness, life, and the very system of social relations.

Traditional sources of morality are: Russia, the multinational people of the Russian Federation, civil society, family, work, art, science, religion, nature, humanity.

According to traditional sources of morality, basic national values ​​are determined, each of which is revealed in a system of moral values ​​(ideas):

• * patriotism - love for Russia, for one’s people, for one’s small Motherland, service to the Fatherland;
• * social solidarity - personal and national freedom, trust in people, institutions of the state and civil society, justice, mercy, honor, dignity;
• * citizenship - service to the Fatherland, rule of law, civil society, law and order, multicultural world, freedom of conscience and religion;
• * family - love and loyalty, health, prosperity, respect for parents, care for elders and younger ones, care for procreation;
• * labor and creativity - respect for work, creativity and creation, determination and perseverance;
• * science - the value of knowledge, the pursuit of truth, the scientific picture of the world;
• * traditional Russian religions - ideas about faith, spirituality, religious life of a person, the values ​​of a religious worldview, tolerance, formed on the basis of interfaith dialogue;
• * art and literature - beauty, harmony, the spiritual world of man, moral choice, the meaning of life, aesthetic development, ethical development;
• * nature - evolution, native land, protected nature, planet Earth, environmental consciousness;
• * humanity - world peace, diversity of cultures and peoples, human progress, international cooperation.

Basic national values ​​underlie the holistic space of spiritual and moral development and education of schoolchildren, i.e., the way of school life that determines the classroom, extracurricular and extracurricular activities of students. To organize such a space and its full functioning requires the concerted efforts of all social actors involved in education: families, public organizations, including children's and youth movements and organizations, institutions of additional education, culture and sports, the media, traditional Russian religious associations. The leading, content-determining role in creating the way of school life belongs to the subjects of the educational process.

The system of basic national values ​​underlies the idea of ​​a single nation and the readiness of the main social forces for civil consolidation on the basis of common values ​​and social meanings in solving national problems, including the upbringing of children and youth.

Achieving civil agreement on basic national values ​​will strengthen the unity of the Russian educational space, giving it openness, dialogue, cultural and social dynamism.

Civil consent on basic national values ​​has nothing to do with the uniformity of the values ​​of the nation and the nation itself, spiritual and social unification. The unity of the nation is achieved through a basic value consensus in the constant dialogue of various social forces and is supported by their openness to each other, readiness to jointly solve national problems, including the spiritual and moral education of children and youth as the basis for the development of our country.

In the “Mathematics” course, in accordance with the requirements of the Federal State Educational Standard, a significant place is devoted to the development of a sense of belonging to one’s homeland, people, history and pride in them; awareness of the importance of work, through familiarization with the world of professions; awareness of the value of family as the basis for spiritual and moral development and education of the individual; caring attitude towards the environment; healthy and safe lifestyle. Both textual and illustrative material contribute to achieving this goal.

I would like to pay special attention to text problems. The plot content of word problems, associated, as a rule, with the life of a family, class, school, events in a country, city or village, introduces children to different aspects of the surrounding reality; promotes their spiritual and moral development and education: forms a sense of pride in their homeland, respect for family values, respect for the environment, nature, and spiritual values; develops interest in activities in various clubs and sports sections; creates an attitude towards a healthy lifestyle. The development of patriotism, a sense of pride in one’s Motherland, the history of Russia, and awareness of the role of one’s native country in global development are facilitated by such illustrations and text material (2): information from the history of our country and its achievements at the present stage of development (for example, in the 3rd grade it is proposed to determine the age Moscow and the Russian fleet.