The problem of tolerance and ways of its formation. The concept and modern problems of tolerance

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 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

Annex 2

Appendix 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 the survival and development of 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 the social and cultural prerequisites for tolerance, as well as the trend of 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. 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. Opinion polls 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.).

Attempts to westernize Russian culture, along with other factors, had an impact on the aggravation of the generational conflict. 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 of comparative analysis, the monographic method, the statistical method, the method of analysis, questionnaires, 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.

Life experience people allows us to assert that they create around themselves not only the 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 a special language, behavior, religion, ethnic belief system, 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 by force 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. Novichkov singled out a number of 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 spheres of 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 "Modern Dictionary 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 it 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. This emotion is 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 is 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 in currently, in particular, having considered different points of view on the concept of tolerance and highlighting the main essential characteristics of this moral quality of a person - respect, sympathy, kindness, - we can conclude that it is necessary to form socio-cultural tolerance as a moral quality of a person in the interests of the success of conducting a "cultural" dialogue and in 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. Thus, 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.

Indicative from the point of view of a delicate attitude to the personal development of the child pedagogical ideas 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 maximizing the development of the child's creative abilities 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 in 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 in terms of implementation in teaching practice The principles of tolerance are also assigned 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 the brightest representatives of 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: “... the real love of an educator for pupils is a huge, irreversible desire to give them whatever is good in you for yourselves."

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, accounting individual features children, education and training with a position of respect, dignity and faith in the resources of children, the 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 teachers who oppose various forms of 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 suggest starting with preschool childhood through training and development of endurance, in primary 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. First, by all their behavior, demonstrate trust in children, take into account their intrinsic motivation to learning, to feel and understand the mood of the children's team, to 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 primary 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 in physical and in spiritually. The turning point changes observed in the public life of Russia prioritize the "soft" tolerant management of education for 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 for warm cordial 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 responses 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 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 promoting a higher degree of 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.

Facilities 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 outlets, while creating misrepresentations about vulnerable groups and individuals migrants and refugees in particular, and by forming negative stereotypes, contribute to the spread of xenophobia and racist sentiments 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 possibilities 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 subprograms: 1) "Personality", includes the development and implementation of programs and teaching materials in the education system at all levels, educating 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.

The relevance and difficulties of ensuring religious tolerance in modern Russia are due to a number of circumstances: negative historical traditions (issues of freedom of conscience were often resolved in the country in favor of the political interests of the state and 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 known in Lately 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 the 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. Thus, the high level of intolerance shown by the youngest age group (160-17 years old) towards a number of nationalities deserves close attention. 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 ones. 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.

Contemporary 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, in the activities local authorities, in interfaith 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, benevolence, and cooperation in different areas 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

In connection with the relevance of a comprehensive study of the problems of human rights and tolerance, the question arises: does the country have the necessary systems, mechanisms for their provision and 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, peaceful neighborhood different peoples, different nationalities, people of different faiths and different political and other beliefs. 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;

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.

Methods of 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 see existing definitions and express your opinion about 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 largest number points, and 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. After walking a little, you will see a large building, unlike the others ... A large sign says: "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 educational project who can teach you 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) became partners of their Dutch colleagues, 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 backlash».

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 the behavior of the Chinese is strange raise right hand, and those who think that it is usual - the left. 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 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 ongoing globalization. Under its influence, the world becomes more and more complete.

Various cultures, religions, civilizations 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 sociocultural traditions and forms of social structure, relationship rules and value orientations that belong to 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.

List of used literature

1. Big encyclopedic dictionary. In 2 volumes / Ch. ed. A.M. Prokhorov. - Owls. encyclopedia, 1991.-Vol.2.

2. Valitova R.R. Tolerance: vice or virtue? // Bulletin of Moscow University. Ser.7. Philosophy, 1996.

3. Weber A.B. Tolerance in the global dimension // Report at the symposium "Public sphere and culture of tolerance: common problems and Russian specifics» April 9, 2002 M., 2002.

4. Wentzel K.N. The ideal school of the future and ways to implement it // Reader on the history of schools and pedagogy in Russia. - M., 1974.

5. Vygotsky L.S. Pedagogical psychology. - M., 1991.

6. Galkin A.A. The public sphere and the culture of tolerance. - M., 2002.

7. Civil and political rights. The incompatibility of democracy and racism // Report of the UN High Commissioner for Human Rights. Economic and Social Council of the United Nations. February 7, 2002, pp. 20-21.

8. Dal V. Explanatory dictionary of the living Great Russian language. M.: State. publishing house of foreign and national dictionaries, 1955.

9. Druzhinin V.N. Life options. Essays on existential psychology. M.; SPb., 2000.

10. Zimbuli A.E. Why tolerance and what kind of tolerance? // Bulletin of St. Petersburg State University. 1996. No. 3. pp. 23-27.

11. Zolotukhin V.M. Tolerance as a universal value // Modern problems of humanitarian disciplines. Part 1. M., 1997. S. 7-9.

13. Iranian diary. B. m., b. city-S. 18-37.

14. Ishchenko Yu.A. Tolerance as a philosophical and ideological problem // Philosophical and sociological thought. 1990. No. 4. pp. 48-60.

15. Carlgen F. Education for freedom / Per. from German M., 1992.

16. Kleptsova E.Yu. Psychology and Pedagogy of Tolerance: Textbook. - M.: Academic Project, 2004.

17. Kozyreva P.M., Gerasimova S.B., Kiseleva I.P., Nizamova A.M. The evolution of the social well-being of Russians and the features of socio-economic adaptation (1994 - 2001) // Reforming Russia. M., 2002. S. 160-183.

18. Kondakov A.M. Formation of attitudes of tolerant consciousness // Culture of peace and non-violence in the education of students: experience of the regions of Russia. M .: Center for the development of the system add. education of children, 1999, pp. 95-97.

19. Brief philosophical encyclopedia. M., Progress - Encyclopedia, 1994.

20. Lektorsky V.A. On tolerance, pluralism and criticism // Questions of Philosophy, No. 11, 1997.

21. Lvov M.V. Dictionary of antonyms Russian. language: More than 200 antonyms. steam / Ed. L.A. Novikov. - M.: Rus. yaz., 1988.

22. Montessori M. Scientific method. Pedagogy applied to children's education in children's homes // History of doshk. zarub. Pedagogy: Reader. M., 1974.

23. Intolerance in Russia./ Ed. G. Vitkovskaya, A. Malashenko. M.: Mosk. Carnegie Center, 1999.

24. Novichkov V.B. Metropolitan metropolis as a polyethnic and multicultural environment // Pedagogy. No. 4.1997.

25. Ozhegov. S.I. Dictionary of the Russian language. - M., 1983.-S. 707.

26. Ondrachek P. principles of effective education. Vologda, 2001.

27. Petritsky V.A. Tolerance is a universal ethical principle // Proceedings of the Joint Venture of the Forestry Academy. St. Petersburg; 1993.-S.139-151.

28. Human rights, tolerance, culture of the world // Documents. M., 2002.

29. Psychology of national intolerance: Reader / Comp. Yu.V. Chernyavskaya. Mn.: Harvest, 1998.

30. Religion and Law. Legal foundations for freedom of conscience and activities of religious associations in the CIS and Baltic countries: Collection of legal acts. M.: Jurisprudence, 2002. S. 7-56, 57-203.

31. Reardon B. Tolerance is the road to peace. M., 2001.

32. Rogers K., Freiberg D. Freedom to learn. M., 2002.

33. Russia: 10 years of reforms. M., 2002. S. 94.

34. Skvortsov L.V. Tolerance: an illusion or a means of salvation? // October. No. 3.1997.

35. Dictionary of foreign words: Ok. 20000 words. - St. Petersburg: Duet, 1994.

36. Dictionary of Ethics / Ed. A.A. Huseynova and I.S. Kona. M.-.: Politizdat, 1989.

37. Dictionary of Russian. language: in 4 volumes / USSR Academy of Sciences, Institute of the Russian Language; Ed. A.P. Evgenieva. M.: Rus. yaz., 1981.

38. Sukhomlinsky V.A. The wise power of the collective // ​​Izbr. ped. op. T.Z. M., 1981.

39. Sukhomlinsky V.A. Conversation with a young school principal // Selected works. ped. op. T.Z. M., 1981.

40. Sukhomlinsky V.A. Pavlyshevskaya avg. school // Fav. ped. op. T.2.M., 1981.

41. Soldatova G.U. interethnic tension. M.: Meaning, 1998.

42. Tolerance. Tot. Ed. M.P. Mchedova.- M.: Publishing house "Republic", 2004.

43. Tolerance: M-ly region. scientific-practical. conf. Yakutsk. YANTSSO RAN, 1994.

44. Tolerance: Collection of scientific. articles. Issue. 1. Kemerovo: Kuzbassvuzizdat., 1995.

45. Explanatory dictionary of the Russian language. In 4 t./Comp. V.V. Vinogradov, G.O. Vinokur and others; Ed. D.N. Ushakov. - M .: Russian dictionaries, 1994.

46. ​​Tolstoy L.N. To combine love for work and for students // Teacher: Articles. Dok-ty.-M., 1991.

47. Establishing a culture of peace: universal values ​​and civil society. Tver, 2001. P.66.

48. Wayne K. education and tolerance // Higher education in Europe. No. 2.-1997.

49. Formation of attitudes of tolerant consciousness and prevention various kinds extremism in Russian society for 2001-2005. Fed. target prog. M.: MSHCH, 2002.

50. Frolov S.S. Sociology: a textbook for higher educational institutions. M.: Logos, 1997.

51. Heffe O. Pluralism and tolerance: towards legitimacy in the modern world// Philosophical sciences. No. 12.1991.

52. Shemyakina O. Emotional barriers in mutual understanding of cultural communities // Social sciences and modernity.-1994.-№4.

53. WorldConferenceagainstracism // World Conference against Racism, Racial Discrimination, Xenophobia and Related Intolerance. Durban (South Africa). August 31 - September 7, 2001.-S. 17-18.

Annex 1

Types of tolerance

Annex 2

Models of tolerance

Appendix 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"

Nadezhda Shuryaeva
The problem of tolerance

The problem of tolerance.

Why bring up a child in traditions tolerance? Everything is simple. The basis tolerance It is the right to be different, individual. If you want your child to easily integrate into society and be adequately perceived with all the features and individual traits, then you need to bring up the same perception of people in him from childhood.

The tasks of education:

respect for the opinions of others

benevolence

understanding and acceptance

curiosity and sensitivity

condescension.

The purpose of education tolerance- education in the younger generation of the need and readiness to interact with people and groups of people, regardless of their national, social, religious affiliation, views, worldview, thinking styles. Upbringing tolerance requires a clear understanding of the expediency of the pedagogical participants in the pedagogical process, empathy, mutual assistance, the ability to overcome difficulties together. As a result of purposeful work on the formation tolerance in the conditions of a preschool educational institution, the following can be achieved results:

The child begins to realize characteristics and preferences, to understand that he is unique and inimitable like every person.

The child learns to communicate with different people.

A preschooler understands that he can improve and develop - tomorrow he will definitely do what he could not do today.

The child feels constant support in different situations - both success and failure.

Children learn to consciously perceive their own emotions and understand the emotional state of other people.

Children develop communication skills, the ability to establish and maintain contacts, cooperate, and avoid conflict situations.

Children get acquainted with the norms and rules of behavior, on the basis of which ethically valuable forms of communication are further formed.

Teachers help children understand how easily a quarrel or even a fight can arise, contribute to understanding the causes of conflicts and methods for resolving them on their own.

Conclusion

Formation of interethnic tolerance in preschool children is an urgent task of our days. This activity should be considered as one of the necessary qualities for the formation of a holistic personality.

In the process of education in kindergarten, the child acquires the initial skills of social communication, learns the basics of culture tolerant behavior. The culture of patience and consent begins with a person's attitude towards himself and his immediate environment. Formation of interethnic tolerance in children of preschool age, it is impossible without creating an atmosphere of goodwill, the joy of joint activities, kindness and sympathy, interest in each other. It is in such conditions that the life of children in a group is based on the principles tolerance enriches the experience of communicating with people of different nationalities. A preschooler is characterized by emotional responsiveness, openness, gullibility and the absence of ethical stereotypes, which allows him to enter into free communication with people of different nationalities.

The effectiveness of work on the formation of interethnic tolerance preschool children increases many times over if the family and teachers work in close contact. The openness of a preschool institution for parents, cooperation and mutual understanding is the path to the successful development of children.

Feelings tolerance, sympathy for the people of the closest national environment, laid down in kindergarten, at school will develop into an understanding and acceptance of the cultural differences of the peoples of the world. Continuing Education Program "School 2100" on which we work is the key to success in this area

So far, not a very large experience of work, accumulated by me and carried out in the future, allows children from preschool age to absorb folk traditions, folk spirit. Everything that has been achieved has not been easy. But this work is justified, since the ongoing work has become a prerequisite for raising children's interest in the culture of other nations, understanding the values ​​of other peoples and forming a sense of sympathy for them.

In the future, I plan to continue working on this problem. It is necessary to systematize and arrange a selection of materials and diagnostics, file cabinets for games, holidays, albums, a video library of our events,

select the relevant literature, as well as

organize a display of national fairy tales by children and parents.

Continue development work tolerance in the group.

1. Asmolov A. G. Tolerance: different paradigms of analysis // Tolerance in the public mind of Russia. M., 1998.

2. Senko T. V. The study of interpersonal interaction of the child with peers and adults: Guidelines. L., 1991.

3. Semina L. I. Learning to Dialogue. Tolerance: associations and efforts. // Family and school. 2001 Nos. 11-12

4. Stepanov P. How to educate tolerance? // Public education. 2001 #9, 2002 #1, 2002 #9.

Related publications:

The problem of prevention and early diagnosis of speech disorders The preschool educational institution is the first and most responsible link in common system public education. Mastery of the native language.

The problem of psychological readiness for schooling"The problem of psychological readiness for learning at school" teacher-defectologist: Knyazeva S. I. The problem of studying psychological readiness.

"The problem of socialization of young children""To introduce a child into the world of human relations is one of the important tasks of educating the personality of a child of preschool age" V. A. Sukhomlinsky.

The problem of adaptation of the child to preschool Every year a large number of children come to preschool for the first time. Many kids find it difficult to endure even temporary separation from loved ones.

Kaluga State Pedagogical University. K.E. Tsiolkovsky

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

2.2 The role of religion in the formation of tolerance

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

Annex 2

Appendix 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 the survival and development of 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 the social and cultural prerequisites for tolerance, as well as the trend of 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.).

Attempts to westernize Russian culture, along with other factors, had an impact on the aggravation of the generational conflict. 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:

to study modern problems of tolerance;

analyze state-legal acts regulating the problems of tolerance;

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:

studying the problems of tolerance in psychology and pedagogy;

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

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 of comparative analysis, the monographic method, the statistical method, the method of analysis, questionnaires, 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 the 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 a special language, behavior, religion, ethnic belief system, 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. Novichkov singled out a number of 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 spheres of 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", interpreting tolerance in a broad sense as "the ability to vocation or practical recognition and respect for beliefs and other people's actions," there is no question of recognizing and respecting people themselves who are different from us - recognizing 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. This emotion is 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 is 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. Thus, 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 attaches great importance 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 maximizing the development of the child's creative abilities 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 in 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 the brightest representatives of 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: “... the real love of an educator for pupils is a huge, irreversible desire to give them whatever is good in you for yourselves."

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 teachers who oppose various forms of 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, at primary 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. The turning point changes observed in the public life of Russia prioritize the "soft" tolerant management of education for 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 Nonviolence. 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:

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

the ability to warm cordial social relations (including tolerance);

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

realistic perception, experience and claims;

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

guiding (integral) philosophy of life.

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:

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

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 promoting a higher degree of 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 subprograms: 1) "Personality", includes the development and implementation of programs and teaching materials in the education system at all levels, educating 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.

The relevance and difficulties of ensuring religious tolerance in modern Russia are due to a number of circumstances: negative historical traditions (issues of freedom of conscience were often resolved in the country in favor of the political interests of the state and 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 the 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. Thus, the high level of intolerance shown by the youngest age group (160-17 years old) towards a number of nationalities deserves close attention. 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

In connection with the relevance of a comprehensive study of the problems of human rights and tolerance, the question arises: does the country have the necessary systems, mechanisms for their provision and 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:

introduce knowledge of 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;

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

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

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;

special 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, etc. 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, the daily life of 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.

Methods of 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:

Cooperation, spirit of partnership.

Willingness to put up with other people's opinions.

Respect for human dignity.

Respect for the rights of others.

Acceptance of the other for who he is.

The ability to put oneself in the place of another.

Respect for the right to be different.

Recognition of diversity.

Recognition of the equality of others.

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

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. After walking a little, you will see a large building, unlike the others ... A large sign says: "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 Stitching Vredeseducatie (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) became partners of their Dutch colleagues, 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 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 ongoing 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.

List of used literature

1. Big encyclopedic dictionary. In 2 volumes / Ch. ed. A.M. Prokhorov. - Owls. encyclopedia, 1991.-Vol.2.

2. Valitova R.R. Tolerance: vice or virtue? // Bulletin of Moscow University. Ser.7. Philosophy, 1996.

3. Weber A.B. Tolerance in the global dimension // Report at the symposium "Public sphere and culture of tolerance: common problems and Russian specifics" April 9, 2002 M., 2002.

4. Wentzel K.N. The ideal school of the future and ways to implement it // Reader on the history of schools and pedagogy in Russia. - M., 1974.

5. Vygotsky L.S. Pedagogical psychology. - M., 1991.

6. Galkin A.A. The public sphere and the culture of tolerance. - M., 2002.

7. Civil and political rights. The incompatibility of democracy and racism // Report of the UN High Commissioner for Human Rights. Economic and Social Council of the United Nations. February 7, 2002, pp. 20-21.

8. Dal V. Explanatory dictionary of the living Great Russian language. M.: State. publishing house of foreign and national dictionaries, 1955.

9. Druzhinin V.N. Life options. Essays on existential psychology. M.; SPb., 2000.

10. Zimbuli A.E. Why tolerance and what kind of tolerance? // Bulletin of St. Petersburg State University. 1996. No. 3. pp. 23-27.

11. Zolotukhin V.M. Tolerance as a universal value // Modern problems of humanitarian disciplines. Part 1. M., 1997. S. 7-9.

13. Iranian diary. B. m., b. city-S. 18-37.

14. Ishchenko Yu.A. Tolerance as a philosophical and ideological problem // Philosophical and sociological thought. 1990. No. 4. pp. 48-60.

15. Carlgen F. Education for freedom / Per. from German M., 1992.

16. Kleptsova E.Yu. Psychology and Pedagogy of Tolerance: Textbook. - M.: Academic Project, 2004.

17. Kozyreva P.M., Gerasimova S.B., Kiseleva I.P., Nizamova A.M. The evolution of the social well-being of Russians and the features of socio-economic adaptation (1994 - 2001) // Reforming Russia. M., 2002. S. 160-183.

18. Kondakov A.M. Formation of attitudes of tolerant consciousness // Culture of peace and non-violence in the education of students: experience of the regions of Russia. M .: Center for the development of the system add. education of children, 1999, pp. 95-97.

19. Brief philosophical encyclopedia. M., Progress - Encyclopedia, 1994.

20. Lektorsky V.A. On tolerance, pluralism and criticism // Questions of Philosophy, No. 11, 1997.

21. Lvov M.V. Dictionary of antonyms Russian. language: More than 200 antonyms. steam / Ed. L.A. Novikov. - M.: Rus. yaz., 1988.

22. Montessori M. Scientific method. Pedagogy applied to children's education in children's homes // History of doshk. zarub. Pedagogy: Reader. M., 1974.

23. Intolerance in Russia./ Ed. G. Vitkovskaya, A. Malashenko. M.: Mosk. Carnegie Center, 1999.

24. Novichkov V.B. Metropolitan metropolis as a polyethnic and multicultural environment // Pedagogy. No. 4.1997.

25. Ozhegov. S.I. Dictionary of the Russian language. - M., 1983.-S. 707.

26. Ondrachek P. principles of effective education. Vologda, 2001.

27. Petritsky V.A. Tolerance is a universal ethical principle // Proceedings of the Joint Venture of the Forestry Academy. St. Petersburg; 1993.-S.139-151.

28. Human rights, tolerance, culture of the world // Documents. M., 2002.

29. Psychology of national intolerance: Reader / Comp. Yu.V. Chernyavskaya. Mn.: Harvest, 1998.

30. Religion and Law. Legal foundations for freedom of conscience and activities of religious associations in the CIS and Baltic countries: Collection of legal acts. M.: Jurisprudence, 2002. S. 7-56, 57-203.

31. Reardon B. Tolerance is the road to peace. M., 2001.

32. Rogers K., Freiberg D. Freedom to learn. M., 2002.

33. Russia: 10 years of reforms. M., 2002. S. 94.

34. Skvortsov L.V. Tolerance: an illusion or a means of salvation? // October. No. 3.1997.

35. Dictionary of foreign words: Ok. 20000 words. - St. Petersburg: Duet, 1994.

36. Dictionary of Ethics / Ed. A.A. Huseynova and I.S. Kona. M.-.: Politizdat, 1989.

37. Dictionary of Russian. language: in 4 volumes / USSR Academy of Sciences, Institute of the Russian Language; Ed. A.P. Evgenieva. M.: Rus. yaz., 1981.

38. Sukhomlinsky V.A. The wise power of the collective // ​​Izbr. ped. op. T.Z. M., 1981.

39. Sukhomlinsky V.A. Conversation with a young school principal // Selected works. ped. op. T.Z. M., 1981.

40. Sukhomlinsky V.A. Pavlyshevskaya avg. school // Fav. ped. op. T.2.M., 1981.

41. Soldatova G.U. interethnic tension. M.: Meaning, 1998.

42. Tolerance. Tot. Ed. M.P. Mchedova.- M.: Publishing house "Republic", 2004.

43. Tolerance: M-ly region. scientific-practical. conf. Yakutsk. YANTSSO RAN, 1994.

44. Tolerance: Collection of scientific. articles. Issue. 1. Kemerovo: Kuzbassvuzizdat., 1995.

45. Explanatory dictionary of the Russian language. In 4 t./Comp. V.V. Vinogradov, G.O. Vinokur and others; Ed. D.N. Ushakov. - M .: Russian dictionaries, 1994.

46. ​​Tolstoy L.N. To combine love for work and for students // Teacher: Articles. Dok-ty.-M., 1991.

47. Establishing a culture of peace: universal values ​​and civil society. Tver, 2001. P.66.

48. Wayne K. education and tolerance // Higher education in Europe. No. 2.-1997.

49. Formation of attitudes of tolerant consciousness and prevention of various types of extremism in Russian society for 2001-2005. Fed. target prog. M.: MSHCH, 2002.

50. Frolov S.S. Sociology: a textbook for higher educational institutions. M.: Logos, 1997.

51. Heffe O. Pluralism and tolerance: towards legitimacy in the modern world// Philosophical sciences. No. 12.1991.

52. Shemyakina O. Emotional barriers in mutual understanding of cultural communities // Social sciences and modernity.-1994.-№4.

53. World Conference against racism // World Conference against Racism, Racial Discrimination, Xenophobia and Related Intolerance. Durban (South Africa). August 31 - September 7, 2001.-S. 17-18.

Annex 1

Types of tolerance

Annex 2

Models of tolerance

Appendix 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"

1. Problem paternity in contemporary Tuvan family

   Coursework >> Psychology

   Responsibilities are much less than those of a mother. Problems contemporary societies, families, education systems have social ... concretize through the formation of responsibility, tolerance, tolerance, self-development, positive social thinking, and...

2. A large family and features of its functioning in contemporary society

   Scientific article >> Sociology

   ... tolerance, that is, resistance to assessments from the outside - both enthusiastic and condemning. IN contemporary... certain educational standards. Given the relevance Problems small families in contemporary society We have conducted a study...

3. Tolerance in politics

   Abstract >> Sociology

   And political resources - privileges, position in society, authority and much more. So to her... Problems tolerance V contemporary world: Proceedings of the international scientific-practical conference "Actual aspects Problems tolerance V contemporary

Mezentsev E.A.

PhD in Philosophy, Omsk State Technical University

THE PROBLEM OF THE LIMITS OF TOLERANCE

annotation

The article is enlightened with the problems of instilling tolerance in modern Russian society. The author conducts a comparative analysis of the terms tolerance and tolerance, using various sources. The problem of tolerance is considered from the position of the Window of Opportunity (Overton Window).

Keywords: Tolerance, intolerance, Window of opportunity, dehumanization, sin, taboo, moral norms, .

Mezentsev E.A.

Candidate of Philosophical Sciences, Omsk State Technical University

THE PROBLEM OF LIMITS OF TOLERANCE

Abstract

Article is dedicated to the problems of tolerance in modern Russian society. The author carries out the comparative analysis of terms of liberality and tolerance, using various sources. The problem of tolerance is considered from a position of the Window of opportunities (Overton’s Window).

keywords: Tolerance, intolerance, Window of opportunities, dehumanization, sin, taboo, moral standards.

The problem of tolerance has long been a subject of discussion in modern science, the media, and politics. Education of tolerance in the younger generation is an important direction educational work V educational institutions all levels. Tolerance is presented as an unequivocal good and an inalienable social meaningful quality formed personality.

Tolerance has been widely developed in Western culture and is now being strongly implanted in modern Russian society. Published great amount literature on the problems of tolerance and even opens the Institute of Tolerance with branches throughout the country. But is this phenomenon so harmless? It is necessary to carefully understand what the phenomenon of tolerance is and is Russian society so intolerant? And most importantly, should there be limits to tolerance?

To better understand the subject of discussion, the meaning of this word should be clarified.

The dictionary of methodological terms defines tolerance as “a person's tolerance for someone or something. In cultural studies and sociology, this term is used to denote understanding and respect for another culture, for the differences of a representative of another culture - ethnic, national, racial, religious, linguistic.

The Big Encyclopedic Dictionary gives several definitions of this concept, of which two are most often used: tolerance(from lat. tolerantia - patience) - this is the body's ability to endure the adverse effects of a particular environmental factor; Tolerance for other people's opinions, beliefs, behavior.

No less interesting is the medical definition of this term. For example, immunological tolerance means the inability of the body to distinguish between its own substances produced in it, to which it must be tolerant, from foreign substances, against which antibodies must be produced in it. In this case, complete tolerance leads to the death of the organism itself.

Term tolerance- This is originally a medical term introduced in 1953 by the English immunologist P. Medawar to denote the "tolerance" of the body's immune system to transplanted foreign tissues, later it became part of the social sciences.

One way or another, but the term tolerance is everywhere defined as tolerance.

The popular Internet resource “Wikipedia” compares tolerance and tolerance and offers us the following comparison: “The word “tolerance”, although it is used as a synonym for “tolerance”, carries other meanings. "Tolerance" is an active social behavior to which a person comes voluntarily and consciously. Of course, "Wikipedia" cannot be called an authoritative source, but it is it, at the top of the list, that Internet search engines offer.

If in modern dictionaries tolerance is defined as voluntary, active, conscious behavior, then in the Declaration of the Principles of Tolerance, adopted by resolution 5.61 of the UNESCO General Conference of November 16, 1995, in paragraph 1.3. states: “Tolerance is duty promote human rights, pluralism (including cultural pluralism), democracy and the rule of law. Tolerance is a concept that means rejection of dogmatism, from absolutization of truth And normative, established in international legal acts in the field of human rights ( our italics - E.A.) .

In other words, the Declaration proposes to consider as a norm the voluntary and conscious rejection of any norms other than those established in international legal acts. However, not only the norms of law act as regulators of social behavior. There are other regulators inherent in any national culture, such as moral norms, customs, traditions, rituals, etc. Sigmund Freud argued that human culture is born precisely when people voluntarily impose a ban (taboo) on certain acts and deeds. The area of ​​taboo in the Christian tradition is called sin.

Norms of morality, norms of customs, norms of traditions and rituals are always formed for a long time and become such only after their long-term verification for consistency as a regulator. Not a single innovation in the social life of a society takes root if it is not recognized and approved by the majority of this society. A norm becomes a norm only when it is considered not only acceptable, but also consciously necessary.

Rules of law are accepted small group people and begin to act from the moment they come into force, while moral norms, traditions, and customs are not fixed institutionally and exist at the level of the existential ideas of members of a given society about good and evil. Manipulating social norms at the level of law is always much easier than at the level of morality and ethics.

Nowadays, the use of borrowed words is quite frequent. The term tolerance has not escaped this fate, but it should be determined how necessary its frequent use is. The use of borrowed words is justified only when there is no analogue in the language. If tolerance is translated as tolerance, then how justified is its use?

Explanatory Dictionary of S.I. Ozhegova defines tolerance as what can be tolerated, what can be put up with; to be able without enmity, to be patient with other people's opinions, views, behavior.

Tolerance is understood as the permissibility of one's parallel existence of someone else's, different, other than ours, but in accordance with our system. moral values permissible, without accepting this as the norm for oneself, without approaching oneself and transmission through yourself. Tolerance does not imply active participation in the assertion of the alien.

Tolerance means Adoption other than one's own, removing the boundary between one's own or someone else's, the permissibility of not only the existence of the other, but also active participation in the life of the other and, quite often, the rejection of one's own in favor of the other.

The analysis carried out, which does not claim to be a complete consideration of the problem, but allows us to conclude that an equivalent replacement of the terms tolerance and tolerance is inadmissible, and the expediency of using a foreign term remains a big question.

The modern, so-called "enlightened" Western world calls on us to be tolerant of various perverted manifestations of sexuality, offers not only to treat them calmly, but also actively contribute to their establishment as a norm.

If earlier they tried to “teach” us to tolerate public manifestations of homo- and heterosexuality, then the practice of sex education in the Scandinavian countries and changes in the legislation of Western European countries introduces a tolerant attitude towards pedo-, zoo-, necro- and others into social and political discourse. sexual preferences.

Natural questions arise: Are there limits to tolerance? And if so, where should these limits be?

Do Internet resources keep repeating that the so-called LGBT, BDSM and others are the norm and should be treated with tolerance? And if a person is not ready for this kind of tolerance, then he is a homophobe, pedophob, etc.

It is completely incomprehensible why the limit of tolerance should pass behind these sexual orientations, and not in front of them. Why is it that what, from the point of view of traditional Russian culture based on Orthodoxy, is an outright perversion, is proposed to be brought within the permissible limits? Why is it that what is an outright sin, we are obliged to tolerate, or rather tolerate? And anyway, how appropriate is it to teach patience to one of the most patient peoples in the world?

If we are tolerant of Western society with its value system, in which sexual perversions are considered the norm, then the West should also be tolerant of Russian society, in which such phenomena are unacceptable.

The problem of tolerance in modern society, in our opinion, should be considered from the standpoint of the theory of J. Overton (Overton window) as a technology of dehumanization.

This is a technology that allows, through certain information manipulations, to change the attitude of society towards issues that were previously under prohibitions (taboos). The highly publicized problem of tolerance is nothing more than an attempt to expand the area of ​​what is permitted and narrow the area of ​​what is forbidden (taboo, sin). The practice of Western society shows that after the expiration of time with a targeted impact, previously strictly taboo becomes not only normal, but also desirable.

Tolerance must have its limits and implies a link to the system of basic life values, and the introduction of the term tolerance blurs this link, as it carries a certain semiotic uncertainty as a borrowed word.

Boundless tolerance is extremely dangerous social phenomenon. The absence of cultural prohibitions, or the conscious rejection of them, turns human society into a herd of animals. The absence of tolerance limits is a clear path to dehumanization, corruption, dehumanization of society. There can be no boundless tolerance, as well as boundless freedom. Unlimited freedom leads to permissiveness and, as a result, to lawlessness.

Literature

1. Azimov, E. G. A new dictionary of methodological terms and concepts (theory and practice of teaching languages) [Electronic resource] / E.G. Azimov, A.N. Schukin // Reference and information portal "GRAMOTA.RU". – Access mode: http://www.gramota.ru/slovari/dic/?az=x&word=%F2%EE%EB%E5%F0%E0%ED%F2%ED%EE%F1%F2%FC
2. Big sensible medical dictionary[Electronic resource] - Access mode: http://www.medslv.ru/html/t/tolerantnost5-mmunologi4eska8.html
3. Big encyclopedic dictionary [Electronic resource] - Access mode: http://www.vedu.ru/bigencdic/63149/
4. Declaration of Principles of Tolerance [Electronic resource] // United Nations [Official. site] – Access mode: http://www.un.org/ru/documents/decl_conv/declarations/toleranc.shtml
5. Free encyclopedia Wikipedia [Electronic resource] - Access mode: https://ru.wikipedia.org/wiki/%D0%A2%D0%BE%D0%BB%D0%5%D1%80%D0%B0%D0% BD%D1%82%D0%BD%D0%BE%D1%81%D1%82%D1%8C#
6. Explanatory dictionary of the Russian language Ozhegova S.I. Online version [Electronic resource] - Access mode: http://www.ozhegov.org/words/35729.shtml
7. Freud, Z. Totem and taboo / Z. Freud; per. with him. - M .: Publishing house Academic prospectus, 2007. - 160 p.

References

1. Azimov, Je. G. Novyj slovar’ metodiceskih terminov i ponjatij (teorija i praktika obuchenija jazykam) / Je.G. Azimov, A.N. Schukin // Spravochno-informationnyj portal "GRAMOTA.RU". – Rezhim dostupa: URL: http://www.gramota.ru/slovari/dic/?az=x&word=%F2%EE%EB%E5%F0%E0%ED%F2%ED%EE%F1%F2% FC (data obrashhenija 05.05.2015)
2. Bolschoj tolkovyj medicinskij slovar’ – Rezhim dostupa: URL: http://www.medslv.ru/html/t/tolerantnost5-mmunologi4eska8.html (data obrashhenija 05/07/2015)
3. Bolschoj jenciklopedicheskij slovar’ – Rezhim dostupa: URL: http://www.vedu.ru/bigencdic/63149/ (data obrashhenija 05.05.2015)
4. Deklaracija principov terpimosti // Organizacija ob*edinjonnyh nacij – Rezhim dostupa: URL: http://www.un.org/ru/documents/decl_conv/declarations/toleranc.shtml (data obrashhenija 05/06/2015)
5. Svobodnaja jenciklopedija Vikipedija – Rezhim dostupa: URL: https://ru.wikipedia.org/wiki/%D0%A2%D0%BE%D0%BB%D0%B5%D1%80%D0%B0%D0%BD% D1%82%D0%BD%D0%BE%D1%81%D1%82%D1%8C# (data obrashhenija 05/05/2015)
6. Tolkovyj slovar’ russkogo jazyka Ozhegova S. I. Online-versija – Rezhim dostupa: URL: http://www.ozhegov.org/words/35729.shtml (data obrashhenija 05.05.2015)
7. Frejd, Z. Totem i tabu / Z. Frejd; per. s German. – M.: Izd-vo Akademicheskij prospekt, 2007. – 160 s.

THE PROBLEM OF TOLERANCE IN MODERN RUSSIAN SOCIETY

Karaseva Svetlana Nikolaevna
Ryazan Correspondence Institute (branch) of Moscow state university culture and arts
Candidate of Psychological Sciences, Head of the Department of Psychology and Pedagogy

THE PROBLEM OF TOLERANCE IN THE MODERN RUSSIAN SOCIETY

Karaseva Svetlana Nikolaevna
Ryazan extra-mural institute (branch) of Moscow State University of Culture and Arts
candidate of psychological sciences, head of the chair of psychology and pedagogy

In recent years, the problems of separatism, national isolation and interethnic relations have become aggravated in Russia. The difficult social situation is exacerbated by the spiritual and moral crisis, which is "strangling" the country. All this is a breeding ground for exacerbating inter-ethnic conflicts and tensions.

The current situation is the most difficult for the perception of children and young people, whose worldview is just beginning to take shape. The younger generation is a fertile category of citizens for any purposeful work aimed at "igniting" inter-ethnic conflicts, "cultivating" racial and ethnic prejudices. As a result, ethnic preferences and stereotypes may appear in the mentality of a young person, which will influence consciousness and behavior throughout their life. Moreover, relying on them, he will educate his children, and those - their own. Consequently, the problem of interethnic relations is becoming one of the most urgent and acute problems not only in modern Russia; the future of the country will largely depend on its solution.

At the end of the last century, they started talking about such a phenomenon as tolerance. In 1995, the UN proposed a Declaration of Principles on Tolerance. This document describes the basic components of this phenomenon. We are talking about: ensuring harmony between different confessions, ethnic, political and social groups; respect for and diversity of civilizations, world cultures and peoples; readiness for perception and cooperation with those people who differ in language, appearance, customs, beliefs and beliefs.

In psychological practice, this phenomenon is considered more widely.

Tolerance is understood as the manifestation of a responsible and meaningful moral choice of each person, his position in building relationships with people who are not like him. With this approach, violence against representatives of another ethnic group is unacceptable. A person must be psychologically prepared for tolerance in order to be able to establish mutual understanding between nations, social groups, citizens of a different cultural, social or religious environment.

Let us dwell in more detail on the criteria of tolerance, taking as a basis the study of Soldatova G.U.

First, there must be equality in society. We are talking about equal access for all people to social benefits, to educational, managerial and economic opportunities. Regardless of their gender, race, nationality, religion, or group membership.

Secondly, the basic postulate in society should be the presence of mutual respect among members of the group, the presence of goodwill and tolerant attitude towards various groups (disabled people, refugees, etc.).

Thirdly, every member of society must have equal opportunities to participate in political and social life.

Fourthly, it is obligatory not only to preserve, but also to develop the languages, traditions, religion and cultural identity of nationalities.

Fifth, there must be freedom of religion in society. Naturally, if this does not infringe on the opportunities and rights of other members of modern society.

Sixth, in a tolerant environment one can observe the presence of cooperation and solidarity in solving common problems, a respectful and positive attitude.

Let us also dwell on the manifestations of intolerance, based on the research of Soldatova G.U.

Firstly, we are talking about the presence of insults, intimidation, ridicule, harassment, expressions of disdain, threats or ignorance against a representative of another nationality.

Secondly, citizens have negative biases, stereotypes and prejudices. It is about drawing up a generalized opinion about a particular person who belongs to a different culture or ethnic group, using negative characteristics.

Thirdly, the presence of ethnocentrism, that is, the assessment and understanding of any life phenomenon using the prism of the traditions and values ​​of one's group, which is a reference in comparison with others.

Fourthly, the citizen begins to look for the enemy,
trying to shift the blame for trouble, misfortune and any social problems to another national group.

Fifth, extreme manifestations of intolerance include: discrimination, racism, ethnophobia, religious phobias, migrant phobias,
nationalism, fascism, repression, imperialism, exile, exploitation, and so on.