Moral mental formations belong to the class of socio-psychological mental formations, representing a product of socio-psychological interaction between people. The phenomenon of morality is not represented in nature; it is the property of exclusively human communities.

In ordinary consciousness, the concept of morality is often confused with the concept of morality. Both in the most general form are understood as a form of social consciousness, reflecting the rules, norms and traditions of people’s behavior, defining their responsibilities in relation to each other and society. Their main function is traditionally considered to be the regulation of the behavior of members of the community in which these moral norms are adopted.

Example

Moral norms are not a priori; they are constantly created and maintained in society as a whole and its individual groups. A striking example of the dynamics of moral norms is the change throughout the 20th century. ideas about acceptable openness of clothing.

Morality is ambiguous. Different societies may have different priorities in the moral regulation of behavior along the “public good - private good” continuum. In some societies, the public prevails over the personal (for illustration, it is enough to recall the well-known story of Pavlik Morozov). In a healthy society, public and private are balanced. This is precisely the problem that is solved, for example, by legislative acts that allow relatives not to testify during investigative actions against their loved ones.

In the culture of every nation, generalized standards of ethical assessment have historically been developed. They act as interconnected categories of good and evil. The formation of moral norms, principles, and values ​​in the history of the development of human society reflects the transition from spontaneous forms of regulation of behavior and relationships to ordered, consciously regulated ones.

According to the English philosopher R. Spemann, the statement that everyone should follow the morality of the society in which he lives initially carries a number of contradictions. First, in modern society there are many competing moral codes (for example, regarding the death penalty, abortion, etc.). Accordingly, it is impossible for a person to understand which of the current norms must be adhered to. Secondly, there are societies (and most of them) in which the model is the behavior of the founder, prophet, reformer or revolutionary, i.e. a person who did not submit to the morality of his time, but changed it (which means that the behavior of someone who stopped following the current morality was taken as a model). Thirdly, if the morals of the society in which a person lives condemns the morals of other societies, then the person must convince people with other moral and ethical attitudes to change their beliefs ( Spemann, 1993).

Nevertheless, for individual consciousness, moral norms act as moral requirements. At the same time, the regulatory function of moral norms for an individual person can be carried out in the form of obligation (external regulation) or conscience (internal regulation associated with responsibility).

It is the idea of ​​external and internal regulation of behavior that allows us to introduce the distinction between the concepts of morality and morality, accepted in modern psychology.

Morality is understood as a system of norms, rules and requirements developed in society that are presented to individuals in various fields of activity and are associated with external coercion.

Morality is considered as a set of manifestations of a person’s moral consciousness, his skills and habits associated with compliance with these norms, rules and requirements that regulate the behavior of an individual on the basis of value orientations and conscience.

Scientific research results

The formed moral values ​​are very stable. This is clearly evidenced by experiments in which the subject, while under hypnosis, quickly and unquestioningly carried out rather complex tasks of the experimenter.

Thus, the hypnotized girl was asked the following task: “You see, N. fell asleep, and he has a wallet with money in his pocket. Take the money, he won’t notice!”

The girl, who had previously strictly followed all the doctor’s instructions, this time refused to do so. After the second suggestion, completed with the words: “I order you to do this!”, she, again without following the order, woke up, although she had previously slept very deeply ( Platonov, 2011).

Conscience humanity has been interested in humanity since ancient times as an internal regulator of the morality of human actions. In ancient Greek mythology, conscience is personified in the image of the Erinyes, goddesses of curse and vengeance towards criminals, and in the image of the Eumenides - benefactors towards the repentant. In ethics, the problem of personal conscience was first raised by Socrates, who considered his self-knowledge as the source of an individual’s moral judgments and advocated the liberation of the individual from the unconditional power of social and tribal traditions over him. Later, in philosophical thought, two lines of interpretation of conscience emerged: idealistic, suggesting that a person carries conscience from birth and implements the moral law (I. Kant, J.-J. Rousseau, J.-P. Sartre and others), and materialistic (B. Spinoza, J. Locke, T. Hobbes, Marxists and others), emphasizing the social nature of conscience and its connection with education. There is also a religious interpretation of conscience as the presence of God in a believer.

Conscience is one of the expressions of a person’s moral consciousness. In European languages, “conscience” is etymologically related to the concept of “shared knowledge.” In Russian, according to researchers, the word “conscience” has a similar meaning. Thus, the etymology of the concept of “conscience” emphasizes that the basis for the moral regulation of individual behavior is the norms of behavior accepted in society. In psychology, conscience is defined as the ability of an individual to exercise moral self-control, independently formulate moral duties for himself, demand that he fulfill them, and make a self-assessment of his actions. It manifests itself both in the form of rational awareness of the moral significance of the actions performed, and in the form of emotional experiences.

So, in psychology, the problem of morality is considered primarily within the framework of individual consciousness. At the same time, a person, as a bearer of individual consciousness, is considered as a subject of culture, who in his actions and experiences is based on universal moral and spiritual values. Culture sets a system of value concepts that regulate the behavior of an individual, and thereby transforms it into a different way of being, which lies outside the individual.

The main function of moral consciousness is the expression of the individual’s attitude to what he himself is carrying out. actions. In psychology, an act as a unit of morality was identified by S. L. Rubinstein. An integral property of a person’s moral action is the need for choice. Choice is necessary in a situation of collision between one’s own motives (“I want”), self-assessment of capabilities (“I can”) and moral beliefs that form the basis of moral consciousness (“I must”).

A person gains freedom of choice as a result of reflection on the components of activity, realizing the limits of possibilities, the realization of desires, the ability to preserve or change them. Free choice is a conscious choice of one of several alternatives, and a person is responsible for the results of this choice. The choice is made according to inner conviction, based on the content of the self-concept, personal interests and goals of the person. Despite the fact that in ordinary consciousness the possibility of choice is often associated with an unfavorable emotional state (since it is inextricably linked with responsibility for the consequences of this choice), from the point of view of practically oriented psychologists it reduces the risk of psycho-emotional maladjustment. The lack of freedom of choice, understood as external coercion to a certain behavior (if the internalization of moral norms has not occurred), is subjectively experienced as emotional discomfort (Figure 11.1).

Rice. 11.1.

(By Grigorieva, 1997)

Like any other socio-psychological education, the moral consciousness of an individual is formed in stages, and each age period has its own psychological mechanisms and patterns.

Scientific research results

The process of internalization by an individual of norms and values ​​accepted in society is demonstrated by the multi-level concept of moral consciousness of L. Kolbsrg, who identified six stages of development of moral judgments. In his works, based on the research of J. Piaget, human moral development is closely related to cognitive development: in order for a person to make any moral judgments, he must reach a certain level in cognitive terms.

For decades, Kohlberg and his colleagues have studied the problem of human moral development by asking subjects, in particular, to analyze moral dilemmas of the following type: “A woman is dying of cancer. The pharmacist demands from her husband for the medicine an amount 10 times higher than its actual cost. Desperate to get money, her husband steals the medicine. Did he do the right thing? It turned out that when deciding what to do, or evaluating a particular action as good or bad, a person can use different arguments: “They will be punished (praised) for this”; “He did me (him) bad, and I will repay him in kind”; “They will stop respecting me (him)”; “It’s fair, everyone does the same in these cases”; “I (he) will cease to respect myself if I do this,” etc.

The level of pre-conventional morality is characteristic of children aged 4-10 years and is characterized by the absence of acquired concepts of good and bad.

At the level of conventional morality (10-13 years old), people are aware of the interests of others and society as a whole. People who have reached the level of post-conventional morality (from the age of 13) are capable of performing highly moral actions regardless of generally accepted values ​​(Table 11.1).

Table 11.1

		What is right at this stage		Social perspective
Level 1. Pre-conventional	Stage 1. Heteronomous morality	Avoiding rule violations that lead to punishment. Obedience for the sake of obedience. Avoiding physical harm to people and their property	Avoidance of punishment, the highest power of authority	Egocentric point of view
	Stage 2. Individualism, instrumental goal and exchange	Following the rules only when they correspond to the strong and necessary interests of the individual. Behavior is aimed at realizing one’s own interests and needs; allowing others to do the same. Right is what is fair (equal exchange, bargain, agreement)	Serving your own needs and interests in a world where you are forced to accept that other people also have their own interests	Specific individualistic perspective
Level 2. Conventional (traditional)	Stage 3. Interpersonal expectations and submission	Live in accordance with the expectations of loved ones. “Being good” is important and means having good motives that reflect concern for others. This means maintaining loyalty, respect and gratitude	The need to be good in one's own eyes and in the eyes of others	Perspective of personality in interaction with other personalities
	Stage 4. Social system and conscience	Carrying out genuine responsibilities that the person agrees with. Upholding laws, except in situations of conflict with others and fixed social responsibilities. What is more correct is what is sacrificed to other people	Maintaining the life of the system, acting “like everyone else”	Distinguishing social points of view, separating them from interpersonal agreement

		What is right at this stage	Motives for “correct” behavior	Social perspective
Level 3. Post-conventional (principled)	Stage 5. Social contract or utility and individual rights	Knowing the different values ​​and opinions of others, maintaining rules based on the social contract in the interests of impartiality. Society must uphold certain unconditional values	A sense of duty to the law in connection with the adoption of a social contract and remaining faithful to the laws for the common good	Previous public perspective
	Stage b. Universal ethical principles	Following self-selected universal ethical principles. When laws violate principles, man acts in accordance with principles	Belief in the validity of universal moral principles and a sense of personal commitment to them	Perspective of the moral point of view from which social agreements arise

The basis of domestic research on moral development is the principle of individual activity. If a person only learned social experience, he would always act unambiguously, in accordance with the standards. The appropriation of social norms presupposes their assimilation and creative transformation. Thanks to this, the individual moral consciousness of each specific person is always distinguished by a certain originality.

Accordingly, two ways can be distinguished moral socialization of the individual: rational awareness, in which a person perceives existing norms as necessary and useful for society as a whole and for himself (the motive for the implementation of moral norms is duty and responsibility), and internalization - the transformation of norms from external reality into one’s own life position (regulation of behavior based on conscience ).

A moral norm can be appropriated and become an internal experience when it turns from a universal human value into a personal value. In this case, the norm will begin to function in human relationships, really defining them. That is why moral mental formations can be defined as a reflection of the system of subjective relations of a person to himself, people and other objects of the external world, the refraction of social relations into interpersonal ones.

Relationships as subjective-evaluative, selective connections of a person with reality, which represent the internalized experience of relationships with other people in specific socio-historical conditions, according to V. N. Myasishchev’s theory of relationships, are the psychological core of the personality, determine the nature of its experiences, features of perception and assessment reality, actions and behavior. The basis for V. N. Myasishchev’s theory of relationships was the ideas of A. F. Lazursky about the mutual conditionality of the endo- and exopsyche - the innate predispositions of a person and their real self-realization in the abilities, interests, worldview, actions and behavior of a person.

A relation has a structure, the individual components of which can act as partial relations, its sides or types. The most important types of relationships are needs, motives, emotional connections of a person with reality (attachment, hostility, love, enmity, sympathy, antipathy), interests, assessments, beliefs, and the dominant attitude, subordinating others and determining the path of a person’s life, is the direction of the individual. The highest degree of development of the individual and his relationships is determined by the level of conscious attitude towards the environment and self-awareness as a conscious attitude towards oneself.

Social relations, impersonal by nature, set ethical and legal guidelines for the formation of interpersonal relations of each individual person through their internalization and personal assimilation.

PSYCHOMOTOR MENTAL FORMATIONS (to 3.12)

Theoretical reports

Reflection of psychodynamic features in human graphic activity. (Literature: -Insarov. Handwriting and personality. - M, 1993., Graphic methods in psychodiagnostics. - M, 1992.) Expressive human behavior (Literature: Labunskaya expressive behavior. - M., 2010.)

CREATIVE MENTAL FORMATIONS (by 10.12)

Theoretical reports

Personal characteristics of creative people (Literature: Main directions of research of creativity in science and art // Questions of psychology No. 2. 1999. Psychology of general abilities. - St. Petersburg, 1999). Gender differences in abilities (Literature: Gifted children. - M., 1991. Psychology of general abilities. - St. Petersburg, 1999. Problems of self-realization of gifted women // Questions of psychology. No. 2. - 1996.) Foreign and domestic concepts of creativity (Literature: Psychology of creativity - general, applied / Ed. - M., 1990. Psychology of giftedness. From theory to practice. / Ed. - M., 2000.)

Applied reports

1. Technologies for developing creativity in children and adolescents

Psychology. Ed. . St. Petersburg: Peter, 2013. pp. 216-218;

Simanovsky. Development of children's creative thinking. Yaroslavl, 1997;

Development of creative abilities in children 5-9 years old. M., 2001

What should be reflected:

The concept of creativity Features of the development of creativity in children Technologies for the development of creativity in children and adolescents (several technologies need to be carried out with the group) Literature with technology

2.Creativity techniques

creativity techniques. M., 2003;

creativity techniques. How to find, evaluate and implement an idea. M., 2006

What should be reflected:

Concept of creativity Basic techniques of creativity (several techniques need to be carried out with the group) Literature with techniques

MORAL MENTAL FORMATIONS (to 10.12)

Theoretical reports

Relationship theory. (Literature: The problem of human relations and its place in psychology. // Questions of psychology. - 1957. - No. 5. Psychology and psychoanalysis of character. Reader / comp. - Samara, 2007.) Conscience as a category of psychology (Literature: Psychological deontology: worldview and morality of the individual. - St. Petersburg, 2002. The connection of moral consciousness with the moral behavior of a person. // Psychological Journal, 1999, No. 3) Accentuations of character: comparison of basic approaches (Literature: Psychology and psychoanalysis of character. Reader / comp. - Samara , 2007. accentuated identities. Kyiv. 1989)

Applied reports

Self-education of character

How to become yourself. Psychotechnics of individuality: A manual for self-education. - M., 1994.

Ascent to individuality. – M., 1990.

Self-knowledge and self-education of character. M., 1987.

Psychology. Ed. . St. Petersburg: Peter, 2013. P. 254.

What should be reflected:

What is self-education? Basic principles on which self-education is built. Examples of self-education models. List of used literature.

2. Technologies to help overcome shyness in children and adolescents.

How to help a shy child / School psychologist, 2001, No. 7

shyness. M., 1998.

Shy invisible man. How to overcome childhood shyness St. Petersburg: Rech, 1997.

What should be reflected:

What is shyness? The main manifestations (symptoms) of shyness. Reasons for the formation of shyness. Ways to overcome shyness. List of used literature.

COMMUNICATION-SPEECH MENTAL FORMATIONS (by 17.12)

Theoretical reports

Evolutionary prerequisites for the development of language and speech (Literature: Language and consciousness. - M., 1979. Language system and speech activity. - M., 2004.) Speech and personality (Literature: Psychodiagnostics of personality by voice and speech. - St. Petersburg, 1997. Psychology of speech and linguistic-pedagogical psychology. - M., 2004.)

Reflective mental formations (by 17.12)

Theoretical reports

1. Phylogenesis of consciousness (Activity. Consciousness. Personality. M., 1975; The mystery of the origin of consciousness. - M., 1997).

2. Reflection as a psychological phenomenon (Psychology of reflexive mechanisms of activity. - M.:, 2004. Models of reflection. - Novosibirsk: Publishing house "Institute of Philosophy and Law SB RAS", 1992.)

3. Concepts of consciousness and the unconscious (Psychology of consciousness. Reader. St. Petersburg, 2001. Unconscious. Collection of articles // http://ec-dejavu. ru/u/Unconscious. html).

4. Personal identity (Human Identity. M., 1999. identity: youth and crisis. M., 1996)

5. Typologies of psychological defenses (Psychological defenses in children. - St. Petersburg, 2006. Mental health and protective mechanisms. M., 2000)

Applied reports

I am the concept and its harmonization.

development of self-concept and education. – M., 1986.

Psychology. Ed. . St. Petersburg: Peter, 2013.

Psychology of a loser. Self confidence training. - M., 1996.

What should be reflected:

The concept of self-concept. Modalities of self-concept. Functions of self-concept. The relationship between self-concept and self-image. The main factors influencing the formation of self-concept. Technologies for forming an adequate self-concept (several technologies need to be carried out with the group) Literature with technologies.

2. Self-esteem and its optimization in children and adolescents.

Cheat sheet for adults. M., 2000.

Difficult class. St. Petersburg, 2006

What should be reflected:

The concept of self-esteem. Types of self-esteem. Formation of self-esteem. The relationship between self-esteem and self-concept. Technologies for forming adequate self-esteem in children and adolescents (several technologies need to be carried out with the group). Literature with technology.

3. Formation of self-worth, self-approval and self-acceptance.

Psychology. Ed. – St. Petersburg, 2013.

How to build yourself and your family. - M, 1992.

man for himself. –Minsk, 1992.

What should be reflected:

The concept of self-worth, self-approval, self-acceptance. Psychologists who have studied these phenomena. Factors influencing the formation of self-worth, self-approval, self-acceptance. Exercises to develop self-approval, self-worth, self-acceptance (several exercises should be done with the group). Literature with exercises

EDUCATIONAL PSYCHOLOGY

Â. Â. Kovrov

SPIRITUAL AND MORAL EDUCATION AS A FACTOR OF ENSURING THE PSYCHOLOGICAL HEALTH OF THE PERSONALITY OF A MODERN SCHOOLCHILDREN IN A SAFE EDUCATIONAL ENVIRONMENT

The article discusses a problem that is relevant for the domestic education system, related to ensuring the psychological safety of the personality of a modern schoolchild and preserving his psychological health. Moral education is the basis for ensuring the psychological safety of the educational environment of the school; it should be a priority in educational practice today and integrated at a qualitative level into the unified process of learning and development of students.

The paper considers relevant for the national education system problem related to the provision of psychological security of the individual and the psychological health preservation of modern students. Moral upbringing is the foundation of the psychological safety of school educational environment; it should be presently a priority in educational practice and integrated at the quality level in a single process of schoolchild learning and development.

Key words: spiritual and moral education, educational environment, psychological safety of the individual, psychological health of a modern schoolchild.

Keywords: moral upbringing, educational environment, psychological safety of the individual, psychological health of a modern student.

Social progress is unthinkable without the right to autonomy and choice, which a spiritually rich, intellectually and morally developed person has. A morally healthy person understands what his activity and ability to work, initiative and partiality are aimed at. Without stability, self-sufficiency, a subjective sense of socio-psychological security and one’s well-being in the world of other people, a person cannot influence the progress of society. Psychological

© Kovrov V.V., 2012

The health of a person is the wealth of the nation; the stability of society and the state depends on it. Human safety in its psychological aspect, his psychological health is directly related and determined by the integrity of the educational process, which is based on spiritual and moral culture.

The upbringing of the younger generation is a separate, particularly complex problem that becomes a national matter of any state, the goal of which is to develop in schoolchildren spirituality and culture, civic responsibility and legal self-awareness, initiative, independence, tolerance, the ability for successful socialization in various social environments, active adaptation in the labor market. “Cultural self-awareness, spiritual and moral values, value “codes” are an area of ​​fierce competition, and sometimes an object of open information confrontation. Whether Russia can preserve and increase itself depends on how we educate our youth,” said Russian President Vladimir Putin at a meeting on the moral and patriotic education of youth in Krasnodar on September 12, 2012.

In the conditions of modernization of Russian education, when updating the content and organization of the educational process, its educational functions should be significantly updated. But, unfortunately, we have to admit that in school educational practice there are noticeable tendencies to devalue the value of education, reduce the educational and socializing functions of education, and spread the attitude towards education as an “educational service.” In the organization of educational work at school, the forms of educational activity are degraded, and educational methods are distorted.

Often in educational institutions there is a dominance of “event-based” pedagogy, which tacitly proceeds from the position: the quality of the educational result is determined by the number of events held. This approach to education is characterized by the predominance of activities conducted by adults for children over activities jointly organized by adults and children. There is an increase in objectively existing

the current trend in modern culture towards the isolation of children's and youth subcultures from the world of adults. There is practically no consideration of the psychological mechanisms of personal development and age-related characteristics of children and adolescents.

It is also important to pay attention to the inconsistency in the actions of various subjects of education (educational institutions, families, children's and youth associations, the media, authorities and public organizations), to the excessive bureaucratization of the management of the educational process, to the stimulating imitation of educational activities, excessive administration, authoritarianism in damage to the development of self-organization potential. This does not allow us to provide the necessary psychological and pedagogical conditions for the development of the personality of a growing child.

It is absolutely obvious that today a teenager needs to be protected from aggressive propaganda of permissiveness and violence, primitivism and cynicism, taught to live with dignity in a changing society, creating “islands of safety” in various children’s (youth) public associations and designing a friendly social environment. On the other hand, a growing child must be actively introduced into the practice of personal self-determination, the formation of his own views and positions based on non-violent and tolerant interaction with the people around him.

These circumstances are a serious threat to ensuring the psychological safety of the educational environment, the educational process, and indicate the presence of problems in ensuring the psychological safety of education and personal development, preserving and strengthening the psychological health of children.

It is known that an attitude towards something is fixed in a child’s behavior and becomes his habit if he has experience in the corresponding activity. A. S. Makarenko noted that a child should do the right thing not because he sat down and thought, but because he has formed habits of moral behavior. Therefore, the determining factor in the education system is the organization of the child’s varied activities, which reinforce moral skills.

It is important to emphasize: whatever the educational step may be (even if it is just a replica), it will then be effective if it simultaneously affects the mind and feelings, the behavior and activities of the child. Knowing moral standards does not make a person a better person. One uses this knowledge to rise morally higher, and the other to take a higher position in the world. “Teaching a child to count is very simple. Methodological science has achieved perfection in this. Head-

Thus, education, being the most important and integral component of education, today requires the closest attention from the state and society, which are gradually returning to the awareness of the priority in education of spiritual and moral education, integrated into a single process of learning and development.

Spirituality and morality, as is known, are not innate, but acquired qualities of a person, which are formed in the process of education and self-education, assimilation of culture, satisfaction of aesthetic needs of a person, exchange of scientific and cultural achievements, which occurs throughout a person’s life and is a matter of his pride and dignity. Spiritual and moral culture is a high level of development of the ability to accept and preserve the human in a person; knowledge and internal acceptance of the norms of public morality, regulating the behavior of the individual and his relationship to the world, to himself, the harmony of moral feelings, consciousness and behavior. It is based on:

Recognition of the unconditional value of a person, corresponding to the humane paradigm of education with its focus on the priorities of freedom, rights and dignity of the individual, conscious patriotism of a person as the basis for building a civil society;

The desire to search for truth, goodness, beauty, which determines the purpose, meaning of life and vocation of a person, dialectically connected with the self-improvement of the individual and society as a whole;

Faith, love, freedom, conscience are values ​​that form the spiritual basis of all spheres of life, bringing satisfaction to the individual and benefit to society and the state;

Community - conciliarity - collectivism, ensuring harmony in the relationship between personal and social goals in solving the most important problems of our time.

From the point of view of pedagogy, the spiritual and moral in a person should also be considered as his involvement in the world around him, realized by him in the form of moral generalizations and ideas. Human spirituality and morality are not limited to civilization, awareness, and especially the development of intelligence. The role of the teacher is to promote the spiritual efforts of the subject (child) through the formation in his mind of a way of life worthy of Man, through demonstrating examples of appropriate non-violent (in relation to himself and to the people around him) behavior, based on the fact that the way of life is always is a product of the efforts of man himself.

We believe that specially organized psychological and pedagogical conditions for nurturing the spiritual and moral qualities of an individual (based on the value guidelines corresponding to them) and the opportunities created in an educational institution for their manifestation in communication and interaction between participants in the educational process “give rise” to the phenomenon of psychological safety in educational institutions. a school environment that excludes (significantly minimizes) threats (risks) of psychological violence. At the same time, by psychological violence, we, following A.I. Baeva, understand such physical, mental, spiritual influence on a person (socially organized), which lowers his moral, mental (i.e. moral, communicative) and life status (in including legal, social), causing him physical, mental and spiritual suffering, as well as the threat of such impact.

Spiritual and moral relations in the educational environment exclude oppression, coercion, abuse of power in the school environment and other types of psychological violence. Spirituality and morality in the interaction of subjects of the educational environment (as the basis of educational relations in educational practice) exclude the possibility of the subjects of the educational process reacting in an aggressive and violent form, giving rise to the basis for regulating the relations of subjects on the basis of dialogue and cooperation. This, in turn, excludes violation of generally accepted norms, violation of discipline, auto-aggression, and destructive actions. In addition, we can say with confidence that spirituality and morality are the basis for building personal and trusting communication and relationships between subjects of the educational environment, ensuring the referential nature of the educational environment for students and teachers, and ensuring the psychological health of all participants in the educational process.

Considering the problem of a child’s psychological health, I. V. Dubrovina emphasizes: “Caring for psychological health involves paying attention to the child’s inner world, to his feelings and experiences, hobbies and interests, abilities and knowledge, his attitude towards himself, peers, adults, and the environment.” the world, ongoing family and social events, to life as such. Psychological health allows an individual to gradually become self-sufficient when she increasingly focuses her behavior and relationships not only on externally set norms, but also on internal conscious guidelines.”

The task of adults - teachers, psychologists, parents - is to help the child, in accordance with his age, master the means of self-understanding,

self-acceptance and self-development in the context of humanistic interaction with people around him and in the context of the cultural, social, political, economic and environmental realities of the world around him.

The orientation of schoolchildren towards spiritual and moral values ​​acquires characteristic essential features if:

The educational process ensures the ascent of the individual to universal human values: Knowledge (truth), Man (goodness), Beauty (harmony); to the values ​​of the world: Life - Fatherland - Labor, in the totality of the system-forming, integrating lines of content of the educational activities of the school;

In the unity of educational and extracurricular activities of schoolchildren, regulated by spiritual and moral values, the needs for self-development are updated and increased: self-knowledge, self-respect, self-creation, self-realization;

The possibilities of building a life perspective, professional and moral self-determination on the basis of non-violent interaction with the outside world are realized;

There is an exchange of values ​​between student and teacher in the process of student self-government, the teacher’s ascent to the values ​​of childhood;

Mastery of orientation mechanisms is ensured: integration and expansion of freedom of search-evaluation-choice and projection in the student’s life, directed to the appropriation of cultural values ​​(past), to the transformation of personality on the basis of assigned values ​​(present) and to self-design (future).

The process of educating the spiritual and moral culture of schoolchildren can be presented as a meaning-seeking interaction between subjects of the educational environment (student, teacher, parent), including the following stages: goal-setting, experiences (formation of images of spiritual and moral values), comprehension, relationships, self-reflection, modeling and “overcoming " The result of spiritual and moral education is a holistic personality with spiritual content, including the relationship between singularity, the uniqueness of the specific meaning of life (subjectivity) and the universality of the universal meaning of life (authenticity).

Spirituality and morality as generalized characteristics of the student’s value guidelines, his reference group in an educational institution, certainly influence his psychological safety and security, by minimizing the manifestation of the risks of violence in the educational environment of the school. High spirituality

presupposes high morality and the absence of the threat of violence towards others. A low level of morality, selfishness and inhumane goals that a person pursues mean a low level of spirituality, a high probability of violence, and are a threat to the psychological safety and psychological health of the people around him.

Notes

1. Selected pedagogical works: In 2 volumes / ed. N. P. Kuzina, M. N. Skatkina, V. N. Shatskaya. M.: Pedagogy, 1980.

3. Baeva I. A. Psychological safety in education. St. Petersburg: “Soyuz”, 2002.

4. Practical psychology of education / ed. I. V. Dubrovina. M., 2007.

G. S. Bannikov, S. A. Konkov

INDUCED

ANXIETY-DEPRESSIVE REACTIONS IN THE SYSTEM OF CHILDREN-PARENT RELATIONS (EXPERIENCE OF JOINT

consulting a psychologist and psychiatrist in a CHILDREN'S clinic)

The purpose of the article was to summarize the experience of joint consultation between a psychologist and a psychiatrist in a children's clinic. In 56 observations, the presence of primary depressive disorder was established in one of the parents. Based on psychological and psychopathological research methods, 3 options for the “induction” of a depressive disorder by one of the parents (usually the mother) in a child were identified: externalization, shift in emotional balance, resonance.

The aim of the article was to generalize psychologist and psychiatrist's experience of team consulting in conditions of children's polyclinic. During 36 interviews at least one of the parents was diagnosed with depressive disorder. On the base of psychological and psychopathological methods three alternatives of induction of depressive disorder in child by one of the parents (mostly by mother) have been sorted out: externalization, emotional balance shift, repercussion.

Key words: anxiety-depressive reactions, child-parent relationships, induction of depressive disorder.

Keywords: induced anxiety and depressive, system parent-child relationshi p.

© Bannikov G. S., Konkov S. A., 2012

Relevance: Emotional contact between parents and children is one of the conditions for normal mental development, the formation of character and personality. It is now recognized by both psychologists and psychiatrists that many anxious and depressive reactions in children are the result of “the lack of correct and consistent stimulation by warmth and a tolerant environment.” Psychoanalytically oriented psychotherapists talk about the existence of “maternal destructiveness, pathogenicity,” which determines the development of pathological conditions of the child in the present and future. Thus, Ferenczi noted in 1929 that children who observe “conscious and subconscious antipathies or impatience on the part of the mother may lose the desire to live” (quoted by J. C. Rheingold). From Bromberg's point of view

Narcissistic, emotionally cold mothers with a weakly developed sense of guilt develop children with masochistic (depressive) traits. According to the observations of D. N. Oudtshoorn (1993), suicidal tendencies in 2/3 of the adolescents studied were observed against the background of depressed, “suicidal” mothers. Where mothers are “unreliable, either physically or emotionally,” whose homes are “chaotic and chaotic, with unpredictable outbursts of anger,” children develop early wariness, a sense of constant threat, an expectation of misfortune, and, if necessary, “to make responsible decisions for their parents, setting your own limits"

Both in preschool and adolescence, the child is highly emotionally dependent on his parents. There is a so-called “emotional hunger” - “the need for positive emotions from a significant adult, which determines the child’s behavior.” A child’s rational and emotional attitude towards himself and the world is formed largely through the perception of an adult. However, even in the absence of clearly expressed hostility or coldness towards her child, negative maternal action can manifest itself through indirect dissatisfaction, in particular in the projection (attribution) of her experiences to the child.

As the experience of a joint clinical-psycho-pathological, experimental-psychological examination of children and parents has shown, in the first stages there was often a need to differentiate “true depressive symptoms” in children from those “induced” by parents. In this work, we made an attempt to analyze some cases of parents’ treatment in connection with a child’s depressive or anxiety disorder, the specificity of which is that one of the parents suffers from a depressive disorder (sometimes both), and clinical symptoms, if they develop in the child, are secondary and indirectly.

What are mental formations?

Mental formations are mental phenomena that are formed in the process of a person acquiring life and professional experience, the content of which includes a special combination of knowledge, skills and abilities.
They are the result of a person’s life experience and special exercises and allow them to perform any activity automatically, without much expenditure of mental and motor energy. To know the specifics of the content and manifestation of mental formations means to follow the path of further knowledge of the world of mental phenomena.
Mental formations usually include knowledge, skills and abilities.
Knowledge is the totality of information, concepts and ideas about objects and phenomena of objective reality acquired by a person. Human knowledge about the world appears initially in the form of images, sensations and perceptions. Processing of sensory data in consciousness leads to the emergence of ideas and concepts. In these two forms, knowledge is stored in memory. No matter how general the ideas and abstract the concepts, their main purpose is the organization and regulation of practical activities.
On the basis of knowledge, initial skills are formed, which represent the independent application of acquired knowledge in a person’s practical activities. It is necessary to distinguish between initial skills that follow knowledge, and skills that express one or another degree of mastery in performing an activity, which follow the stage of skill development.
Based on initial skills, simple skills arise - these are simple techniques and actions performed automatically, without sufficient concentration. The basis of any skill is the development and strengthening of conditioned reflex connections. The blazing of a neural path and its consolidation as a result of constant repetition of actions leads to the precise localization of the excitation process in certain nervous structures. Differential inhibition concentrates the excitation process to the limit. Systems of conditioned reflex connections are formed with well-trodden transitions from one system to another, which reduces reaction time. The established nervous mechanisms cause a number of changes in the process of execution
actions.
Firstly, as a result of developing a skill, the time required to perform an action sharply decreases.

Secondly, unnecessary movements disappear, the tension during movement comes into line with the task of the activity.
On the basis of simple skills, complex skills are formed, i.e., learned automated motor, sensory and mental complex actions that are performed accurately, easily and quickly with little effort of consciousness and ensure the effectiveness of human activity. Transforming an action into a complex skill allows a person to free up consciousness to solve more important tasks of activity.
Finally, complex skills are formed, which mark a person’s ability to creatively apply knowledge and skills achieved during the learning process and achieve the desired result in the continuously changing conditions of practical activity.
Complex skills are the foundation on which people’s professional skills are based, allowing them to thoroughly master a specific type of activity, constantly improve their knowledge and skills, and achieve perfection.
There are three main stages in developing a skill:
1) analytical, which represents the isolation and mastery of individual elements of action;
2) synthetic, which is the combination of studied elements into a holistic action;
3) automation, which is an exercise with the goal of imparting smoothness to the action, the required speed, and relieving tension.
Skills are formed as a result of exercises, i.e. purposeful and systematic repetitions of actions. As the exercise progresses, both quantitative and qualitative performance indicators change. The success of mastering a skill depends not only on the number of repetitions, but also on other reasons of an objective and subjective nature. The results of the exercises can be expressed graphically. Quantitative indicators of skill improvement can be obtained in various ways, for example, by measuring the amount of work performed per unit of time spent on each exercise.

A skill can be formed in different ways:
through simple display;
through explanation;
through a combination of showing and explaining.
In all cases, it is necessary to understand and clearly understand the scheme of actions and the place of each operation in it.
The conditions that ensure successful development of skills include the number of exercises, their pace and division in time. Knowledge of the results is important in the conscious mastery of skills and abilities.
The skills and abilities acquired by a person influence the formation of new skills and abilities. This influence can be either positive (transfer) or negative (interference).
Skill transfer refers to the positive impact of already acquired skills on the acquisition of new ones. The essence of transfer is that a previously developed skill facilitates the acquisition of a similar skill. A necessary condition for the transfer of skills is the presence of a similar structure of actions, techniques and methods of their implementation or skills in both acquired and newly acquired activities. Interference of skills is the negative influence of an already developed skill on a newly developed one. Interference occurs when:
a) a new skill includes movements that are opposite in structure to those previously learned and which have become habitual;
b) a fixed skill contains erroneous techniques that make it difficult to master the correct technique of the exercise.
To preserve a skill, it must be used systematically, otherwise deautomatization occurs, which represents a weakening or even complete destruction of developed automatisms. With deautomatization, movements become slower and less accurate, their coordination is disrupted, they begin to be performed uncertainly, and require special concentration and increased conscious control over movements.

Moral mental formations belong to the class of socio-psychological mental formations, representing a product of socio-psychological interaction between people. The phenomenon of morality is not represented in nature; it is the property of exclusively human communities.

In everyday consciousness, the concept of morality is often confused with the concept of morality. Both in the most general form are understood as a form of social consciousness, reflecting the rules, norms and traditions of people’s behavior, defining their responsibilities in relation to each other. Their main function is traditionally considered to be the regulation of the behavior of members of the community in which these moral norms are adopted.

Moral norms are not a priori; they are constantly created and maintained in society as a whole and its individual groups. A striking example of the dynamics of moral norms is the change during the twentieth century in ideas about acceptable openness of clothing.

Morality is ambiguous. Different societies may have different priorities in the moral regulation of behavior along the “public good – private good” continuum. In some societies, the public prevails over the personal. In a healthy society, public and private are balanced. This is precisely the problem that is solved, for example, by legislative acts that allow relatives not to testify during investigative actions against their loved ones.

In the culture of every nation, generalized standards of ethical assessment have historically been developed. They act as interconnected categories of good and evil. The formation of moral norms, principles, and values ​​in the history of the development of human society reflects the transition from spontaneous forms of regulation of behavior and relationships to ordered, consciously regulated ones.

And yet, for individual consciousness, moral norms act as moral requirements. At the same time, the regulatory function of an individual’s moral norms can be carried out in the form of obligation (“external regulation”) or conscience (“internal” regulation associated with responsibility).

It is the idea of ​​“external” and “internal” regulation of behavior that allows us to introduce the distinction between the concepts of morality and morality, accepted in modern psychology.

Morality is understood as a system of norms, rules and requirements developed in society that are presented to individuals in various fields of activity and are associated with external coercion.

Morality is considered as a set of manifestations of a person’s moral consciousness, his skills and habits associated with compliance with these norms, rules and requirements that regulate the behavior of an individual on the basis of value orientations and conscience.

The formed moral values ​​are very stable. This is clearly evidenced by experiments in which the subject, while under hypnosis, quickly and unquestioningly carried out rather complex tasks of the experimenter.

So the hypnotized girl was asked the following task: “You see, N. fell asleep, and he has a wallet with money in his pocket. Take the money, he won’t notice!”

The girl, who had previously strictly followed all the doctor’s instructions, this time refused to do so.

After the second suggestion, completed with the words: “I order you to do this!”, she, again not following the order, woke up, although she had previously slept very deeply.

Conscience, as an internal regulator of the morality of human actions, has interested humanity since ancient times.

In ancient Greek mythology, conscience is personified in the image of the Erinnyes, goddesses of curse and vengeance towards criminals, and in the image of the Eumenides, benefactors towards the repentant.

In ethics, the problem of personal conscience was first raised by Socrates, who considered his self-knowledge as the source of an individual’s moral judgments and advocated the liberation of the individual from the unconditional power of social and tribal traditions over him.

Later, in philosophical thought, two lines of interpretation of conscience emerged: idealistic, suggesting that a person carries conscience from birth and implements the moral law (I. Kant, J.-J. Rousseau, J.-P. Sartre, etc.), and materialist (B. Spinoza, J. Locke, T. Hobbes, Marxists, etc.), emphasizing the social nature of conscience and its connection with education.

There is also a religious interpretation of conscience as the presence of God in a believer.

Conscience is one of the expressions of a person’s moral consciousness. In European languages, “conscience” is etymologically related to the concept of “shared knowledge.” In Russian, according to researchers, the word “conscience” has a similar meaning.

Thus, the etymology of the concept “conscience” emphasizes that the basis for the moral regulation of individual behavior is the norms of behavior accepted in society.

In psychology, conscience is defined as the ability of an individual to exercise moral self-control, independently formulate moral duties for himself, demand that he fulfill them, and make a self-assessment of his actions. It manifests itself both in the form of rational awareness of the moral significance of the actions performed, and in the form of emotional experiences.

So, in psychology, the problem of morality is considered primarily within the framework of individual consciousness. At the same time, a person, as a bearer of individual consciousness, is considered as a subject of culture, who in his actions and experiences is based on universal moral and spiritual values. Culture sets a system of value concepts that regulate the behavior of an individual, and thereby transforms it into a different way of being, which lies outside the individual.

The main function of moral consciousness is to express the attitude of the individual to the actions he himself carries out. In psychology, action as a unit of morality was identified by S.L. Rubinstein. An integral property of a person’s moral action is the need for choice. Choice is necessary in a situation of collision between one’s own motives (“I want”), self-assessment of capabilities (“I can”) and moral beliefs that form the basis of moral consciousness (“I must”).

A person gains freedom of choice as a result of reflection on the components of activity, realizing the limits of possibilities, the realization of desires, the ability to preserve or change them. Free choice is a conscious choice of one of several alternatives, and a person is responsible for the results of this choice. The choice is made according to inner conviction, based on the content of the self-concept, personal interests and goals of the person. Despite the fact that in ordinary consciousness the possibility of choice is often associated with an unfavorable emotional state (since it is inextricably linked with responsibility for the consequences of this choice), from the point of view of practically oriented psychologists, it reduces the risk of psycho-emotional maladjustment. The lack of freedom of choice, understood as external coercion to certain behavior (if the internalization of moral norms has not occurred), is subjectively experienced as emotional discomfort (see figure).