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“Problems of tolerance in communication between society and “other children.” Tolerance: is being tolerant good or bad? Linguistic sign as a reflection of speech and thinking

: students 10b MBOU Bashkir Lyceum named after. M. Burangulova Rybchenko Karina and Kalacheva Ekaterina

Rybchenko Karina Sergeevna

10b class, MBOU Bashkir Lyceum named after M. Burangulov

MR Alsheevsky district

Head Denisenko A.A

We have been living in the 21st century for several years now. Progress, economics, new computer systems - everything is at the service of man. It would seem that life should be more measured, more confident, more joyful. But, however, in modern society there is an active growth of aggressiveness, extremism, and conflicts. Why? We tried to answer these questions in our work.

The United Nations, at the initiative of UNESCO, declared 1995, the year of the 50th anniversary of both organizations, as the International Year of Tolerance.

The relevance of research:Tolerance has always been considered a human virtue. It meant tolerance for differences among people, the ability to live without disturbing others, the ability to have rights and freedoms without violating the rights and freedoms of others. Tolerance is also the basis of democracy and human rights; intolerance in a multi-ethnic, or multi-religious, or multicultural society leads to violations of human rights, violence and armed conflicts. Intolerance has always been present in human history. It is the cause of most wars, religious persecution and ideological confrontations.

Purpose of the study : a study of the problem of tolerance in communication between society and “other children”.

Object of study : the principle of tolerance in communication between society and ‘other children’.

Hypothesis : tolerance in communication between society and “other children” is in crisis and needs to be developed.

Research methods :

Theoretical – literature analysis.
Empirical – conversation, questioning, analysis of the products of students’ activities.
Mathematical - information processing.

Stages of scientific research :

Studying scientific literature.
Planning a system of work to study the problem of tolerance in communication between society and “other children”.
Questioning students. Collection and processing of factual material.
Preparation of factual material.

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Research work on the topic: “Problems of tolerance in communication between society and “other children”” Completed by: students of 10b MBOU Bashkir Lyceum named after. M. Burangulova Rybchenko Karina and Kalacheva Ekaterina Head: Denisenko A.A.

Introduction “If I am not like you, then I do not insult you, but give you a gift” Antoine Saint - Exupery

Purpose of the study: to study the problem of tolerance in communication between society and “other children”. Object of study: the principle of tolerance in communication between society and ‘other children’. Hypothesis: tolerance in communication between society and “other children” is in crisis and needs to be developed. Research methods: Theoretical - literature analysis. Empirical – conversation, questioning, analysis of the products of students’ activities. Mathematical - information processing.

Tolerance: essence, role and significance for the individual and society

tolerancia (Spanish) – the ability to recognize ideas or opinions different from one’s own; tolerance (French) - an attitude in which it is accepted that others may think or act differently than oneself; tolerance (English) – willingness to be tolerant, condescension; kuan rong (Chinese) – allow, accept, be generous towards others; tasamul ’ (Arabic) – forgiveness, forbearance, gentleness, mercy, compassion, benevolence, patience, goodwill towards others.

Patience is a level, a psychological threshold of perception by a person (social strata, groups) of social, spiritual and other influences unfavorable to her, above which she loses psychological and volitional stability and is capable of unpredictable actions.

Disabled people, mentally ill people and tolerance Recommendations to consult a specialist of this kind, such as a psychiatrist, are perceived as a cruel insult.

Main groups of diseases of a disabled child: Main groups of diseases of a disabled child: Neuropsychic diseases; Diseases of internal organs; Lesions and diseases of the eyes, accompanied by a persistent decrease in visual acuity to 0.08 in the best seeing eye to 15 from the point of fixation in all directions; Oncological diseases, which include malignant tumors of the second and third stages of the tumor process after combined or complex treatment, including radical surgery; untreatable malignant diseases of the eye, liver and other organs; Damage and diseases of the hearing organs; Surgical diseases and anatomical defects and deformities; Endocrine diseases.

social, territorial and economic dependence of a disabled person on parents and guardians; at the birth of a child with peculiarities of psychophysiological development, the family either breaks up or takes intense care of the child, preventing him from developing; the weak professional training of such children stands out; difficulties when moving around the city (there are no conditions for movement in architectural structures, transport, etc.), which leads to isolation of the disabled person; lack of sufficient legal support (imperfection of the legislative framework regarding children with disabilities); the formation of negative public opinion towards people with disabilities (the existence of the stereotype “a disabled person is useless”, etc.); the lack of an information center and a network of comprehensive centers for socio-psychological rehabilitation, as well as the weakness of state policy. the lack of an information center and a network of comprehensive centers for socio-psychological rehabilitation, as well as the weakness of state policy.

Disability is limitations in capabilities caused by physical, psychological, and sensory abnormalities. As a result, social, legislative and other barriers arise that do not allow a person with a disability to be integrated into society and take part in the life of the family or society on the same basis as other members of society. Society has a responsibility to adapt its standards to the special needs of people with disabilities so that they can live independent lives.

Social protection of disabled children Children who cannot care for themselves are in specialized boarding homes of the social protection system and need care

Interfaith tolerance in society The intolerant attitude of people towards each other on the basis of religious preference and nationality is typical today for many countries of the world, so the problem of developing humanism and tolerance in society becomes urgent

Current Situation and Practice In many countries around the world, there are laws within the constitutions of those countries that explicitly prohibit the state from engaging in certain acts of religious intolerance or favoritism within the borders of that state. However, in some other countries there may be religious preference, caused, for example, by the recognition of one or more religions as state religions.

Religious intolerance is intolerance motivated by one's personal religious beliefs or practices, or by one's own intolerance of other religious beliefs or practices as such.

Social survey Respondents: students of classes of the MBOU Bashkir Lyceum named after. M. Burangulova

17 people participated in class 10B.

Conclusion: none of the participants treat disabled children and children of other nationalities badly, while there are those who do not know what “tolerance” means, which means it makes sense to hold events related to tolerance in society.

16 people participated in class 10B

Conclusion: none of the participants have a bad attitude towards disabled children and children of other nationalities, and almost half of them do not know what “tolerance” means, which means it makes sense to hold events related to tolerance in society.

19 people participated in 9b class

Conclusion: none of the participants have a bad attitude towards disabled children and children of other nationalities, moreover, there are those who do not know what “tolerance” means, which means it makes sense to hold events related to tolerance in society.

36 people participated in the survey of grades 11a and 11b

Conclusion: some of the participants treat disabled children and children of other nationalities poorly, and there are those who do not know what “tolerance” means, which means it makes sense to hold events related to tolerance in society.

Tolerance as a problem of education Tolerance is a factor that stabilizes a person from the inside, as well as from the outside, as a factor that directs relations in society in a peaceful direction and connects individuals with traditions, norms, and culture, which is very important today.

Philosopher Yu.A. Schrader: “The most terrible of the catastrophes that threaten us is not only the atomic, thermal and similar options for the physical destruction of humanity on Earth, but also the anthropological one - the destruction of human society in man.”

The initial principles of tolerance: 1) non-violence; 2) voluntary choice; 3) the ability to force oneself without forcing others; 4) submission to laws, traditions and customs; 5) acceptance of the Other.

Conclusions from the research work Intolerance has indeed become one of the largest global problems of the modern world. Its essence lies in the denial and suppression of differences between individuals and cultures. The modern world needs a more adequate awareness of the possibilities and dangers of the existing situation. Therefore, it is necessary to solve the following problems: 1. Development of the regulatory framework, public and state institutions that ensure the establishment of the principle of tolerance; 2. Development of effective measures and mechanisms for the introduction of social norms of tolerant behavior 3. Improvement and development of methodological foundations of policy in the field of formation of civil society. 4 . Development and implementation of a set of effective measures to develop tolerant behavior among citizens to counter extremism and reduce socio-psychological tension in society; 5. Development and implementation of methods and mechanisms for monitoring, diagnosing and forecasting the socio-political situation in the country, assessing the risks and consequences of destructive processes in society; 6. Development and implementation of a system of measures to stimulate tolerant behavior and counter extremism in all its manifestations. And all this needs to be implemented from an early age, because all the rules of life for a particular person begin from a very young age.

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Ministry of Education of the Republic of Bashkortostan

Bashkir Institute for Educational Development

Bashkir branch of the All-Russian organization

Small Academy of Sciences "Intelligence of the Future"

Section: Social Science

Research work on the topic:

Problems of tolerance in communication between society and “other children”

Rybchenko Karina Sergeevna

Kalacheva Ekaterina Alexandrovna

10th grade, MBOU Bashkir Lyceum named after M. Burangulov

MR Alsheevsky district

Supervisor

Denisenko Alvina Alfredovna

Raevsky village 2011-2012 academic year

Introduction……..…………………………….…………………………..…...3
Tolerance: essence, role and significance for the individual and society6
Disabled people, mentally ill people and tolerance…..………………...…9
Social protection of disabled children………………………….………...12
Interfaith tolerance in society………………………14
Social survey………………………………………………………..19
Tolerance as a problem of education………………………….……25
Conclusions on the research work………………………………….28
References……………………………………………………….30

Introduction

“If I’m not like you, then I’m not insulting you, but giving you a gift.”

Antoine Saint - Exupery.

The United Nations, at the initiative of UNESCO, declared 1995, the year of the 50th anniversary of both organizations, as the International Year of Tolerance.

Tolerance has always been considered a human virtue. It meant tolerance for differences among people, the ability to live without disturbing others, the ability to have rights and freedoms without violating the rights and freedoms of others. Tolerance is also the basis of democracy and human rights; intolerance in a multiethnic, or multireligious, or multicultural society leads to violations of human rights, violence and armed conflicts. Intolerance has always been present in human history. It is the cause of most wars, religious persecution and ideological confrontations.

The immediate purpose of declaring 1995 the International Year of Tolerance was to create awareness among politicians and the public of the danger associated with the emergence of forms of intolerance in the modern world. Since the end of the Cold War, the number of social, religious and cultural conflicts has continuously increased. Too many conflicts have quickly escalated into full-scale armed clashes. Too many basic human rights have been directly threatened and too many lives have been lost.

Naturally, this problem worries governments, the public, and of course us. In Paris on November 16, 1995, 185 member states of UNESCO, including Russia, adopted the Declaration of Principles of Tolerance. The Declaration defines tolerance not only as a moral duty, but also as a political and legal requirement for individuals, groups and states. It defines the position of tolerance in relation to international instruments for the protection of human rights. The Declaration emphasizes that states should develop new legislation when the need arises to ensure equality of treatment and opportunity for all groups of people and individual members of society.

The intolerance of a society is a component of the intolerance of its citizens. Bigotry, stereotyping, racial slurs or jokes are specific examples of expressions of intolerance that occur in the lives of some people every day. Intolerance only leads to counter intolerance. She forces her victims to seek forms of revenge. In order to combat intolerance, individuals must recognize the connection between their behavior and the vicious circle of mistrust and violence in society. Each of us must ask ourselves: Am I tolerant? Do I label people? Am I rejecting those who are not like me? Do I blame them for my troubles?

The formation of an open civil society and the continuation of democratic reforms must be based on broad public support and the consolidation of society. Constructive interaction between social groups with different values, ethnic, religious and political orientations can be achieved on a common platform of social norms of tolerant behavior and intercultural interaction skills. The formation of attitudes of tolerant behavior, religious tolerance, peacefulness, counteraction and constructive prevention of various types of extremism is of particular relevance for multinational Russia.

This is due to persistent social tension in society, ongoing inter-ethnic and inter-religious conflicts, attempts to use these conflicts for the political regime, the growth of separatism and national extremism, which is a direct threat to the security of the country. All this was most clearly manifested in the actions of terrorists in the North Caucasus, outbursts of xenophobia, fascism, fanaticism and fundamentalism, conflicts in the Middle East, events in South Ossetia, recent events in Greece, and protests around the world. These phenomena, in their extreme forms of manifestation, are expressed in terrorism, which, in turn, strengthens destructive processes in society.

Due to the particular relevance of the problem in Russia, a federal target program “Formation of attitudes of tolerant consciousness and prevention of extremism in Russian society” for 2001-2005 was developed by order of the Ministry of Education.

In our research work, under the term “other children” we will consider specifically: children with disabilities and children socially separated on the basis of religious preference and nationality.

Purpose of the study: a study of the problem of tolerance in communication between society and “other children”.

Object of study: the principle of tolerance in communication between society and ‘other children’.

Hypothesis : tolerance in communication between society and “other children” is in crisis and needs to be developed.

Research methods:

Theoretical – literature analysis.
Empirical – conversation, questioning, analysis of the products of students’ activities.
Mathematical - information processing.

Stages of scientific research:

Studying scientific literature.
Planning a system of work to study the problem of tolerance in communication between society and “other children”.
Questioning students. Collection and processing of factual material.
Preparation of factual material.

Tolerance: essence, role and significancefor the individual and society

In order to understand the essence, level and features of the manifestation of tolerance between society and “other children”, it is necessary, first of all, to clearly define the meaning of the term “tolerance” itself.

For the Russian language, the word “tolerance” is relatively new; this term does not have a clear, unambiguous interpretation in the public consciousness.In various dictionaries, encyclopedias, and relevant scientific works, definitions of this concept that are almost identical in essence are given, which differ mainly in the completeness of the description of its specific components and manifestations.

In order to understand it, we suggest taking a short linguistic excursion:

tolerancia (Spanish) – the ability to recognize ideas or opinions different from one’s own;

tolerance (French) - an attitude in which it is accepted that others may think or act differently than oneself;

tolerance (English) – willingness to be tolerant, condescension;

kuan rong (Chinese) – allow, accept, be generous towards others;

tasamul’ (Arabic) – forgiveness, forbearance, gentleness, mercy, compassion, benevolence, patience, goodwill towards others.

Thus, in the “New Philosophical Encyclopedia” (Moscow. “Mysl”. 2001), tolerance is interpreted as “... a quality that characterizes the attitude towards another person as an equally worthy person and is expressed in the conscious suppression of feelings of rejection caused by everything that marks in another other (appearance, manner of speech, tastes, lifestyle, beliefs). Tolerance presupposes an attitude towards understanding and dialogue with others, recognition and respect for their rights to be different.”

The Sociological Encyclopedic Dictionary (Moscow, INFRA M-NORMA, 1998) gives the following definition: “Tolerance is tolerance for someone else’s lifestyle, behavior, customs, feelings, opinions, ideas, beliefs.”

In the “Declaration of Principles of Tolerance” (UNESCO. 1995), it is defined as a value and social norm of civil society, manifested in the right of all individuals in civil society to be different, in ensuring sustainable harmony between different faiths, political, ethnic and other social groups, in respect to the diversity of cultures, civilizations and peoples, the readiness to understand and cooperate with people who differ in appearance, language, beliefs, customs and beliefs.”

Thus, the main meaning of tolerance is tolerance for the “alien”, “different”. This quality is inherent in both an individual and a specific team, a particular social group, and society as a whole.

It is necessary to clearly distinguish between the concepts of “tolerance” and “patience” (in their social understanding). Patience is a level, a psychological threshold of perception by a person (social strata, groups) of social, spiritual and other influences unfavorable to her, above which she loses psychological and volitional stability and is capable of unpredictable actions.

When considering the problem of tolerance, two important remarks should be made immediately. Firstly, “alien”, “other” does not mean ideas, behavior, actions, rituals that inevitably lead to degradation, to the destruction of the social and spiritual. The obvious problem in this case is that in practice their catastrophic, negative value is not always immediately and unambiguously revealed. Hence the difficulties in assessing these ideas, and, accordingly, personal social difficulties in forming a certain attitude towards them. On the other hand, we should not forget that it is a tolerant attitude, devoid of the desire to immediately prohibit or stigmatize, that allows us to identify the true essence of the “other.” Another remark follows from this. Tolerance does not necessarily imply refusal from criticism, from discussion, and especially from one’s own beliefs.

For any, and especially for sociological, analysis of this phenomenon, it is important not only to derive its general definition, but also to highlight specific levels of tolerance to the “alien”, “different” and to its carriers.

Research defines these levels as follows: active condemnation, the requirement to apply repressive measures to the “other”; condemnation, demand for irreconcilable ideological struggle, revelations, public prohibition of “alien” things, but without the use of repressive measures; indifferent attitude towards the “alien”, “different”; rejection of the “alien”, but respect for it and its bearers; effective respect for the “alien”, “different”, the struggle to ensure that it is not rejected in society and has every right to be represented with dignity in it.

The first two levels characterize a person (society) with negative ideological and moral-psychological attitudes towards tolerance. The third is with immature attitudes. The fourth to fifth – with varying degrees of developed tolerance.

It is possible to formulate slightly different levels of tolerance, but in any case, for research and analysis, it is important to clearly imagine in which case it is necessary to characterize it as quite low, in which – medium, in which high.

The role and significance of tolerance in society follows from its very essence. It is the orientation, the level of attitude of the majority of people to various ideological theories, religious views, to people of different nationalities, to various cultural phenomena that primarily determine social stability and are an indispensable condition for social, spiritual and moral progress.

Tolerance is a key spiritual and moral principle of civil society. The level of tolerance of an individual largely characterizes his personal qualities and determines his relationships with other people.

Based on this, in many sociological and political science theories the level and degree of tolerance of society is considered as one of the leading, sometimes the main criteria for the spiritual, social, political and state development of society. That is why in the practice of the real political process and public administration, special attention has always been paid to its formation.

In this regard, we can recall the struggle for freedom of conscience of supporters of the Reformation (M. Luther) and the call for respect for dissenters by F. Voltaire, P. Bayle, and the interpretation of tolerance from the point of view of political utilitarianism by M. Montaigne and J.-J. Rousseau and the struggle for the practical implementation of the ideas of tolerance into the life of society during the Enlightenment, and, of course, the efforts of philosophers and practitioners of liberalism.

Currently, the problem of developing tolerance is particularly acute. This is explained by a number of reasons: the sharp stratification of world civilization along economic, social and other characteristics and the associated increase in intolerance; development of religious extremism; aggravation of interethnic relations caused by local wars; refugee problems.

An indispensable condition for the effective implementation of these and other programs is, first of all, a clear understanding of the current state of tolerance in Russian society: its level in general, in individual areas, trends in change and other parameters.

Disabled people, mentally ill people and tolerance

In our age of stress and passion, the prevalence of mental illness is high and continues to grow. Moreover, this applies mainly to mental disorders that occupy an intermediate position between the mental norm and severe mental disorders. The so-called “borderline” or “minor” psychiatry, in the sense of the level of mental disorders, has become a vast sphere of knowledge and application.

The natural scientific explanation of mental illness (in the West - psychoanalysis) is present in very limited quantities in our country. People are afraid, and sometimes they simply don’t want to look inside themselves, into the depths of their subconscious. The fear of mental illness has deep roots in the human psyche. In our society, they have grown into a huge crown when, in addition to the natural fear of getting sick, fears of getting a “diagnosis” were added. The result of all these fears is, to put it mildly, a dislike of psychiatry and complete confusion in terminology.

The main prejudice is that psychiatrists only treat “crazy people.” Being their patient is shameful and acceptable as a last resort. Recommendations to consult a specialist of this kind are perceived as a cruel insult. In this understanding, a mentally ill person and a “fool” are practically synonymous. To offend a person, they call him crazy, abnormal, or simply crazy. What kind of tolerance can we talk about?

For disabled children, everything is different, both development and perception of the world and behavior; they are not like everyone else. Such children are very often not accepted by our society, they are tried to “push them away”, offend them, they are simply not noticed.

According to the Declaration of the Rights of Persons with Disabilities (UN, 1975), “disabled person” means any person who is unable to meet, in whole or in part, the necessities of normal personal and/or social life due to a deficiency, whether congenital or acquired, of his or her physical or mental opportunities.

The Law “On Social Protection of Persons with Disabilities” states that a disabled person is a person who has a health impairment with a persistent disorder of body functions caused by diseases, consequences of injuries or defects leading to limitations.

In our country, to identify “disability,” a clinical indicator is used—sustained impairment of body functions in connection with such a social indicator as the degree of participation in labor activity (impaired ability to work). In Russia there is a Medical-Pedagogical Commission, which includes social educators, doctors, psychologists and other specialists. This commission determines the child's disability depending on the degree of functional impairment, and depending on the degree of functional impairment, the degree of health impairment is determined.

There are four degrees:

1. The degree of loss of health is determined by mild or moderate dysfunction of the child;

2. The degree of health loss is established in the presence of pronounced dysfunctions of organs and systems, which, despite the treatment provided, limit the child’s social adaptation (corresponds to disability group 3 in adults);

3. The degree of health loss corresponds to the second group of disability in an adult;

4. The degree of health loss is determined in case of pronounced dysfunctions of organs and systems, leading to social maladaptation of the child, provided that the damage is irreversible and treatment and rehabilitation measures are ineffective (corresponds to the first group of disability in an adult).

The main groups of diseases of a disabled child:

Neuropsychiatric diseases;
Diseases of internal organs;
Lesions and diseases of the eyes, accompanied by a persistent decrease in visual acuity to 0.08 in the best seeing eye to 15 from the point of fixation in all directions;
Oncological diseases, which include malignant tumors of the second and third stages of the tumor process after combined or complex treatment, including radical surgery; untreatable malignant diseases of the eye, liver and other organs;
Damage and diseases of the hearing organs;
Surgical diseases and anatomical defects and deformities;
Endocrine diseases.

From this impressive list you can guess that many diseases cause disability. These diseases leave a “huge mark” on the child’s behavior, in his perceptions, in relationships with others and parents, in feelings, and create certain barriers for the child and his family.

Specialists working with people with disabilities have identified the following main problems (barriers faced by a family with a disabled child and the child himself in our country):

social, territorial and economic dependence of a disabled person on parents and guardians;
at the birth of a child with peculiarities of psychophysiological development, the family either breaks up or takes intense care of the child, preventing him from developing;
the weak professional training of such children stands out;
difficulties when moving around the city (there are no conditions for movement in architectural structures, transport, etc.), which leads to isolation of the disabled person;
lack of sufficient legal support (imperfection of the legislative framework regarding children with disabilities);
the formation of negative public opinion towards people with disabilities (the existence of the stereotype “a disabled person is useless”, etc.);
the lack of an information center and a network of comprehensive centers for socio-psychological rehabilitation, as well as the weakness of state policy.

So, disability is a limitation in capabilities caused by physical, psychological, sensory abnormalities. As a result, social, legislative and other barriers arise that do not allow a person with a disability to be integrated into society and take part in the life of the family or society on the same basis as other members of society. Society has a responsibility to adapt its standards to the special needs of people with disabilities so that they can live independent lives.

Social protection of disabled children

Disabled children are served by institutions of three departments. Children under 4 years of age with damage to the musculoskeletal system and decreased mental development are placed in specialized children's homes of the Ministry of Health of the Russian Federation, where they receive care and treatment. Children with mild anomalies of physical and mental development are educated in specialized boarding schools of the Ministry of General and Vocational Education of the Russian Federation. Children aged 4 to 18 years with more profound psychosomatic disorders live in boarding homes of the social protection system. There are 30 thousand children with severe mental and physical disabilities in 158 orphanages, half of them are orphans. Selection for these institutions is carried out by medical and pedagogical commissions (doctors, psychiatrists, speech pathologists, speech therapists, representatives of social protection of the population), examining the child and establishing the degree of the disease, then drawing up documentation.

Children who cannot care for themselves are in specialized boarding homes of the social protection system and need care. There are only 6 such institutions in Russia.

Medical rehabilitation leaves much to be desired. In rehabilitation institutions, children are educated according to the general education school program. In accordance with the federal target program “Disabled Children” and the presidential program “Children of Russia”, territorial rehabilitation centers for children and adolescents with disabilities and territorial centers for social protection of families and children are being created.

In 1997, the system of social protection organizations operated 150 specialized centers, where there were 30 thousand children with severe mental and physical disabilities and 95 rehabilitation departments for children and adolescents with disabilities. 34.7% of these institutions are engaged in the rehabilitation of children with cerebral palsy; 21.5% - with mental and mental development disorders; 20% - with somatic pathology; 9.6% - with visual impairment; 14.1% - with hearing impairment. The federal target program “Disabled Children,” which is part of the presidential program “Children of Russia,” provides for a comprehensive solution to the problems of children with developmental disabilities. It has the following objectives: prevention of childhood disability (providing relevant literature, diagnostic tools); screening test of newborns for phenylketonuria, congenital hypothyroidism, audiological screening, improvement of rehabilitation (development of rehabilitation centers); providing children with technical means for household self-service; strengthening personnel with systematic advanced training, strengthening the material and technical base (construction of boarding houses, rehabilitation centers, providing them with equipment, transport), creation of cultural and sports bases.

In 1997, regional programs operated in 70 regions of the Russian Federation. In a number of regions, quota jobs were created for women raising disabled children; in Moscow, jobs were created for disabled teenagers, etc.

Interfaith tolerance in society

The intolerant attitude of people towards each other on the basis of religious preference and nationality is typical today for many countries of the world, so the problem of developing humanism and tolerance in society becomes urgent. It is also relevant for Russia, a multi-religious and multi-ethnic country. As of January 1, 2003, 21,448 religious organizations representing more than 60 confessions, churches, religious movements and denominations were registered in the State Register of the Ministry of Justice alone. In addition, a large number of religious organizations and groups operate without registration and without legal entity status. Nowadays, in almost every region, territory, and republic there live people of at least 50-60 nationalities, followers of 20-30 confessions or religious movements. Naturally, in Russia, especially at the present stage of its development, with drastic social and spiritual changes in the life of society, the formation of a tolerant consciousness is urgently needed. It is important to note that members of society live and operate across the boundaries of several cultures, so they all require intercultural competence. Mrs. Nirmala Shrivastava in her book “Meto-Modern Age” writes: “All religions from ancient times have said that a man or woman through religion should purify his mind through righteous living. The goal of all religions has been to establish a balance in each of the roads that seekers will take, in order to prepare them for the ascent...

Intercultural competence, openness to the ideas and sociocultural values of other peoples are an indispensable condition for the formation and development of the civil maturity of the population. From our point of view, tolerance is an important form of behavior of a member of society, expressing his civic position. A person with a tolerant consciousness is mentally and emotionally stable, he has a low level of anxiety, a developed sense of empathy, there are no ethnic prejudices, he is distinguished by his breadth of thinking, proceeds from the fact that all people are equal, he has an active life position, he is disciplined and responsible.

The development of tolerance is associated with the development of feelings, the ability to empathize, and sympathy. Of course, this occurs through the formation of behavioral models of tolerant consciousness. And one of the ways of their formation is the spiritual improvement of the individual.

As noted, a person with a tolerant consciousness is characterized by a low level of anxiety and a developed sense of empathy. Understanding the emotional states of another person, he experiences and sympathizes with him. Empathy is at the core of communication. In communicative activities, it contributes to the balance of interpersonal relationships and gives a person the right social guidelines.

Religious intolerance is intolerance motivated by one's personal religious beliefs or practices, or by one's own intolerance of other religious beliefs or practices as such. It manifests itself both on a cultural level and as part of the dogma of some religious groups.

Merely asserting on behalf of a religion that its own system of beliefs and practices is correct and any beliefs contrary to it are incorrect does not constitute religious intolerance. There have been many instances in history where major religions have tolerated other practices. Religious intolerance is when a group (society, religious group) refuses to tolerate practices, individuals or beliefs on a religious basis.

Religious intolerance can be purely religious or serve as a cover for hidden political or social motives.

Current situation and practice

In many countries around the world, there are laws within the constitutions of those countries that explicitly prohibit the state from engaging in certain acts of religious intolerance or favoritism within the borders of that state. For example, the First Amendment to the United States Constitution, Article 4 of the Basic Law of Germany. It should be noted that such constitutional provisions do not necessarily guarantee that religious intolerance will be absent from all elements of the state at all times, and practice may vary widely from country to country.

However, in some other countries there may be religious preference, caused, for example, by the recognition of one or more religions as state religions. In Finland, for example, the state religions are the Evangelical Lutheran Church of Finland and the Finnish Orthodox Church, although the right to free religion is protected by Article 11 of the Finnish Constitution.

Some countries have blasphemy laws, which can sometimes be a way to justify religious intolerance. While in some countries there are laws prohibiting any form of blasphemy (as in Germany, where in 2006 Manfred van H. was convicted of blasphemy against Islam).

The UN protects the right to freedom of religion in Article 18 of the Universal Declaration of Human Rights, and in Article 2 it prohibits discrimination on religious grounds. Article 18 also allows the right to change religion. This declaration is not legally binding, but in 1998 the United States passed the International Religious Freedom Act, creating the International Commission on Religious Freedom and ordering the US government to take action against any country found to be violating the religious freedoms described in the International Religious Freedom Act. Universal Declaration of Human Rights.

In its 2000 Annual Report on International Religious Freedom, the US State Department listed China, Myanmar, Iran, Iraq and Sudan as countries that persecute people for their religious beliefs and practices. The report, which covers the period from July 1999 to June 2000, describes US policy towards countries that violate the right to religious freedom from the perspective of the US State Department. The advocacy group Freedom House in 2000 provided a report, “Religious Freedom in the World,” in which it classified countries based on the degree of religious freedom in them. Countries that received a score of 7, indicating the least level of religious tolerance of other religions in those countries, were Turkmenistan, Iran, Saudi Arabia, Sudan, Myanmar and North Korea. China received a score of 6, although Tibet was separately included in category 7. Countries receiving a score of 1, indicating the highest level of religious tolerance, were Estonia, Finland, Ireland, the Netherlands, Norway and the United States.

In those countries that openly support religious tolerance, there is debate regarding the limits of tolerance.

In France, inciting religious hatred can lead to up to 18 months in prison. Attempts by Tony Blair's Labor Party to pass a similar law in Britain were abandoned in April 2006 after the law was criticized as violating freedom of speech. In the state of Victoria in Australia, under the Racial and Religious Tolerance Act, it is against the law to engage in behavior that incites hostility, disrespect, disgust or harsh ridicule of other people or groups on the basis of religious belief.

In the period from 2001 to 2010, the UN and UNESCO World Communities propose to direct the efforts of all humanity only towards peace and non-violence, the basic principles of which must be embedded in the pyramid of behavior of each state, the entire society and the individual.

The basis of this pyramid of behavior should be the “universal” mentality of society, in which social and cultural tolerance, with its structural component, interfaith tolerance, occupy a dominant position. The ideas of tolerance in general and religious tolerance in particular are not only a condition and factor for the development of a democratic society, but also require this society to develop mechanisms for its materialization. The mechanisms for the materialization of religious tolerance are laid down by state-church relations and the interfaith culture of society.

Fundamentally, modern society has come to the threshold of social intolerance, on the one hand, and the democratic basis of development dictates the need for interfaith tolerance in society, on the other hand, which in turn requires clearly delineating the boundaries as a threshold of tolerance.

The relationship between two branches of one problem is extremely complex: the legal requirement for freedom of conscience, from which religious tolerance or interfaith tolerance of society directly follows, and the legal requirement on the part of state and religious organizations to limit tolerance. A very delicate but key question arises: in relation to which religious organizations or communities, or cults, restrictions on tolerance are required under the conditions of national and religious security?

This issue is so serious that it dictates the need for an urgent and mandatory conceptual decision at the level of adopting a law on religious security, as well as the development of an independent concept of religious security. The latter is directly related to the doctrines of economic, political and personal security.

In this regard, it is possible to identify several levels of consideration of the problem posed, since the implementation of the principles of religious security, and in the sphere of state-church and interfaith relations.

Since issues of freedom of conscience are declared as a priority area of US foreign policy, Russia is simply obliged to legally define the boundaries of religious tolerance, taking into account the preservation of the interests of the state, society and the individual. However, legislative acts are not enough to create a mentality in society with clearly expressed tolerance and understanding of its boundaries. It is clear that in Russian society, which for many years faced the uncertainty of further development and instability in all spheres of life, sentiments of anxiety and intolerance dominated, which gave rise to numerous facts of violence and extremism. In addition, we must not forget that the process of educating a tolerant individual in society was interrupted for a decade and a half.

Social poll

Interviewees: students of 9th, 10th, 11th grades of the MBOU Bashkir Lyceum named after. M. Burangulova

B 10B 17 people participated in the class.

V 10V 16 people participated in the class

B 9b 19 people participated in the class

In survey 11a and 11b 36 people participated in the classes

Tolerance as an educational problem

Tolerance, as one of the characteristics that significantly influences not only the development of the social climate, interpersonal relationships, and politics, seems to be the most pressing task for the development of modern man and his education. After all, as the domestic philosopher Yu.A. Schrader noted: “The most terrible of the catastrophes that threaten us is not only atomic, thermal and similar options for the physical destruction of humanity on Earth, but also anthropological - the destruction of human society in man.”

Tolerance as a factor stabilizing personality.

Tolerance is a factor that stabilizes a person from the inside, as well as from the outside, as a factor that directs relations in society in a peaceful direction and connects individuals with traditions, norms, and culture, which is very important today. However, in such a turbulent and unpredictable period of our development, when it is necessary to prepare the younger generation for life in rapidly and dramatically changing conditions, tolerance for uncertainty is necessary, and readiness for change is necessary, which is even more important. Therefore, when dealing with the problem of promoting tolerance in society, it is necessary not to lose sight of both aspects of tolerance and, what is important, to work with them in parallel.

Conditions are necessary for the ideas of tolerance to germinate, but seeds sown in time will certainly sprout. It is important to “sow” consciously and purposefully, and then we won’t have to “drag the grass out of the ground,” and when spring comes and the sun warms up, it will grow on its own. Moreover, it is important to look at them from the perspective of a systems approach, revealing the interdependence and mutual influence of systems at different levels.

Basic principles of tolerance:

1) non-violenceas an unacceptable means of introducing a person to any idea;

2) voluntary choice, emphasis on the sincerity of his beliefs, “freedom of conscience.” Just as in Christianity “preaching and example” are ways of proselytizing, the idea of tolerance can become a kind of guideline, a kind of flag of a movement that unites like-minded people. At the same time, one should not condemn or blame those who are not yet “enlightened”;

3) the ability to force oneself without forcing others.Fear and coercion from the outside do not generally contribute to restraint and tolerance, although as an educational factor at a certain point it disciplines people, while forming certain morals;

4) obedience to laws,traditions and customs, without violating them and satisfying social needs. Submission to the law, and not the will of the ruler or the majority, seems to be an important factor in development and movement in the right direction;

5) acceptance of the Other, which may differ according to various characteristics - national, racial, cultural, religious, etc. Everyone’s tolerance contributes to the balance of the integrity of society, the disclosure of the fullness of its parts and the achievement of the “golden mean” based on the golden rule of morality.

The importance of finding ways to cultivate tolerance

So, at present it is of great importance to realize the importance of the phenomenon of tolerance for our society. The problem of education of tolerance should unite different people, first of all, specialists of different directions and levels - psychologists, teachers, educators, managers, leaders and ordinary specialists, as well as representatives of different age groups.

One of the principles of tolerance is “the ability to force oneself without forcing others,” which does not imply coercion or violence, but only voluntary, conscious self-restraint. One can’t help but think of a parable about a sage, to whom a mother brought her son with a sweet tooth and asked him to convince him not to eat sweets. The sage ordered them to come in a month. “Don’t eat sweets,” said the sage, turning to the boy. “Why didn’t you say this right away, why did you make me wait a whole month?” - the woman was indignant. And then the sage admitted that he could not do this because at that time he himself was eating sweets. This is precisely an example of tolerance, self-restraint, which requires starting with yourself personally. It is possible that the ability to attract others to a position of tolerance through one’s own behavior and example is initially necessary for psychologists and very important for the development of tolerance.

Conclusions from the research work

In our work, having studied a fairly extensive list of literature, conducted a sociological survey among, and analyzed these studies, we came to the following conclusions:

Intolerance has truly become one of the biggest global problems of the modern world. Its essence lies in the denial and suppression of differences between individuals and cultures. Raised to the level of a collective and even state position, intolerance undermines the principles of democracy and leads to the violation of individual and collective human rights. Intolerance is the enemy of diversity, which is the most important enriching factor in human development.

The modern world needs a more adequate awareness of the possibilities and dangers of the existing situation.

Therefore, it is necessary to solve the following problems:

1. Development of the regulatory framework, public and state institutions that ensure the establishment of the principle of tolerance;

2. Development of effective measures and mechanisms for introducing social norms of tolerant behavior into social practice and countering extremism, interaction with the media and their support for reorientation from countering destructive processes in the form of counter-propaganda to active work to anticipate and prevent crises;
- making full use of the capabilities of the domestic education system in solving the problems of developing attitudes of tolerant behavior among young people, preventing nationalism and extremism, reducing the risk of social explosions;
3.Improvement and development of methodological foundations of policy in the field of formation of civil society.

4. Development and implementation of a set of effective measures to develop tolerant behavior among citizens to counter extremism and reduce socio-psychological tension in society;

5. Development and implementation of methods and mechanisms for monitoring, diagnosing and forecasting the socio-political situation in the country, assessing the risks and consequences of destructive processes in society;

6. Development and implementation of a system of measures to stimulate tolerant behavior and counter extremism in all its manifestations, including:

a) development of a system of educational programs for all levels and forms of education;
b) development of effective socio-cultural technologies for disseminating norms of tolerant behavior and countering various types of extremism, ethnophobia and xenophobia;
c) development of a methodological and regulatory framework in the field of extremism prevention;

d) implementation of a set of measures to establish and increase the effectiveness of interethnic and interfaith dialogue.

And all this needs to be implemented from an early age, because all the rules of life for a particular person begin from a very young age.

BIBLIOGRAPHY

1. Krestyaninova, E.N. Concept “Culture-civilization” / K. Leontyev // Collection. Philosophy of culture-97. Abstract. report At the Russian scientific conference. “Man in culture - culture in man”, dedicated to the 60th anniversary of V.A. Konev, Samara: “Samara University”, 1997. P. 164;

2. Tsvetkova, I.V. The idea of tolerance and Russian culture // Philosophy of culture-97 // Tez. report At the Russian scientific conference “Man in culture and culture in man.” Samara, 1997. P.151.

3. Schrader, Yu.A. Utopia or dispensation // Global problems and universal human values. M., 1990. P.7-25. C.8.

4. Asmolov, A.G. On the way to tolerant consciousness / A.G. Asmolov.- M.: 2000. P.7.

5. Schrader, Yu.A. Lectures on ethics. M., 1994. P.24.

6. Tsvetkova, I.V. The idea of tolerance and Russian culture // Philosophy of culture-97 // Abstracts. report At the Russian scientific conference “Man in culture and culture in man.” Samara, 1997. P.156.

7. Soviet encyclopedic dictionary / Ed. A.M. Prokhorova et al. M., 1980. P. 1348.

8. Brief psychological dictionary / Ed. A.V. Petrovsky. M., 1985. P.357.

9. Lefebvre, V.A. From psychophysics to modeling the soul // Issues. Philosophy. 1990. No. 7. P.25-31.

10. Lukovitskaya, E.G. Uncertainty and tolerance for uncertainty - psychological definition / Novgorod, 1996.- P.16.

11. Shevchenko, V. G. Tolerance of society and personal safety / V. G. Shevchenko. – M.: LLC PKTs Altex, 2008.

12. Internet resources:

13. http: //rl-online.ru/info/authors/91.html

14. http: //www.rol.ru/news/misk/news/03/02/11_037.htm

15. http: //dl.biblion.realin.ru/text/11_Bogoslovskij_Sbornik._g.Tobolsk,_2002g/dlya-…

TOLERANCE AND INTOLERANCE TOLERANCE AND INTOLERANCE

Let's agree to have disagreements.
Robert Louis Stevenson
I do not share your beliefs, but I will give my life so that you can express them.
Voltaire
Most people are ready to risk their lives to defend your right to express your beliefs, but they are not ready to listen to you.
Robert Brault
It's easy to be tolerant of other people's beliefs if you don't have any yourself.
Herbert Louis Samuel
Tolerance is another name for indifference.
Somerset Maugham
Tolerance is the unpleasant suspicion that others may be right after all. Others are ready to consider themselves liberals, having simply changed the object of their intolerance.
Wieslaw Brudzinski
Disgust for flies easily turns into sympathy for spiders.
Valeriu Butulescu
Be different and allow others to be different.
Henryk Jagodzinski
Beat the fanatics!
Henryk Jagodzinski
Intolerance should not be tolerated.
Modified Hippolyte Taine
(cm. FANATICISM)

(Source: “The Big Book of Aphorisms.” Dushenko K.V. Ed. 5th, revised. - M.: EKSMO-Press Publishing House, 2001.)

Consolidated encyclopedia of aphorisms. Academician 2011.

See what “TOLERANCE AND INTOLERANCE” is in other dictionaries:

Intolerance … Antonym Dictionary

This article contains a list of sources or external references, but the sources of individual statements remain unclear due to the lack of footnotes... Wikipedia

This term has a subjective and objective meaning. In a subjective sense, T. denotes a direction of mind that is equally different from indifference (indifferentism) and stubborn recognition of the truth only of one’s own opinions (fanaticism). T. there is a sign of high... ... Encyclopedic Dictionary F.A. Brockhaus and I.A. Ephron

Intolerance- a negative spiritual and moral quality of a person that characterizes a person’s attitude towards unusual (different) views, assessments, tastes, customs, habits, faith. This is the rejection of everything “different”, not accepted, unconventional, extraordinary,... ... Fundamentals of spiritual culture (encyclopedic dictionary of a teacher)

Tolerance, tolerance- This concerns a sharply negative external speech reaction to unacceptable moral, political, religious beliefs, and aesthetic tastes of a communication partner. The rules of good manners dictate showing tolerance if your beliefs... ... Encyclopedic Dictionary of Psychology and Pedagogy

tolerance- TOLERANCE1, and, g The ability to put up with someone else, be lenient towards other people’s opinions, customs, behavior, etc.; Syn.: peacefulness; Ant.: intolerance. Taking advantage of every opportunity, Lyubishchev demanded an honest, reasoned debate,... ... Explanatory dictionary of Russian nouns

Religious tolerance- an essential component of freedom of conscience, the principle of approach to followers of any religion. currents, worldview systems, characterized (at a minimum) by the absence of discrimination, infringement of rights on the basis of religion, worldview.... ... Religions of the peoples of modern Russia

tolerance- , tolerance This concerns a sharply negative external speech reaction to unacceptable moral, political, religious beliefs, and aesthetic tastes of a communication partner. The rules of good manners prescribe to show tolerance,... ... Culture of speech communication: Ethics. Pragmatics. Psychology

Struggle cannot become a driving force of development if it becomes an end in itself.

D. Schwalbe

TOLERANCE AS A MEANS OF INCREASING THE EFFECTIVENESS OF COMMUNICATION

In the scientific literature, tolerance is viewed primarily as respect and recognition of the equality of opinions of partners, refusal of dominance and violence. Tolerance presupposes a person's willingness to accept others as they are and to interact with them on the basis of consent. Moreover, tolerance is not an attitude of indifference (indifference) or adaptation to another (conformism). It does not imply a sacrificial position - a complete renunciation of one’s own interests, or altruism. This is an active position of the parties interested in a joint result and cooperation. The word “communication” initially contains the meaning of “search for common ground”, i.e. it is assumed that the goal is to achieve a certain joint result. This result should promote understanding, development of relationships, etc. However, as we already know, conflicts are not a random phenomenon. They have roots in various areas - in the very nature of man, his genetic characteristics, age, personality, social, etc.

Tolerance in communication - the position of the individual mature, independent, having her own values and interests, ready to defend them and at the same time respecting the positions and values of other people. A tolerant person knows himself well and recognizes others, noticing them before they are asked to do so. Understanding tolerance is achieved by comparing it with intolerance - intolerance. As many domestic and foreign authors note, manifestations of intolerance are:

Prejudices, prejudices, negative stereotypes (the opinion of a person as a representative of a certain group - a representative of a different culture, nationality, race, gender, religion, etc.) - nationalism, chauvinism, racism;

Violence in actions and speech - harassment, intimidation, threats; repression; genocide; insults, ridicule, labels, nicknames;

Extremism in views and actions - terrorism, fascism, desecration of religious and cultural symbols;

Exploitation;

Discrimination, isolation in society based on gender, migrant phobia [see: 9, 18, 58, 80, etc.].

Intolerance is often not an openly expressed position, but a hidden, implicit one. When studying our tolerance! Students, for example, were all asked the same question: should a person obey the laws, should a person in our country obey certain rules, norms of behavior? Almost everyone answered in the affirmative. When they asked more specific questions concerning each person personally (what to do With by you if you violated traffic rules; how will you act if your friend is punished for violating the rules, etc.), behind the categoricalness of correct judgments, dual positions appeared, behind the condemnation of another person, intolerance appeared. Moreover, we are not talking about youthful intolerance, but about categorical judgments.

Basic criteria for tolerance:

Position on an equal footing and taking into account the interests of the other;

Non-violence;

Conscious attitude towards oneself, towards others, towards society;

Submission to rules, laws (not by force, but by free will);

Positive goals (result-oriented and expressed in positive language);

The ability to maintain internal stability and balance in difficult situations;

The ability of personal choice.

In this section, we will try to trace how these criteria are reflected in various types and forms of communication and what functions of communication contribute to the development of tolerance and conflict.

Conflict and tolerance in different forms of communication

To consider the influence of tolerance on the process of communication, we will first try to understand what are the features of this process, briefly review the existing forms and types of communication, and then show what is the role of the phenomenon of interest to us.

the change of tolerance in it, what is the influence of tolerance and how it is connected with conflicts, conflict and tolerance. Communication - a very complex and multifaceted process that includes interaction of people, exchange of information, perception and understanding of each other. Communication serves to unite people and at the same time develop each individual person. That is why G. M. Andreeva calls it a way of “cementing” and developing individuals. In its form, communication can be direct and indirect.

Direct communication involves natural face-to-face contact and the transmission of information through speech (verbal information), as well as gestures, facial expressions, and postures (non-verbal information).

Indirect communication- in addition to the information transmitted in direct communication (verbal and non-verbal), it includes technical devices (TV, telephone, computer, etc.) or other means (Internet, paintings, theatrical performances, books) that mediate this communication. If you look at such forms of communication and compare them with direct communication, then today their share is increasingly increasing, displacing direct interaction between people. Today's schoolchildren and even preschoolers spend a lot of time at the computer, communicate with grandmothers and parents more often by phone, watch fairy tales on TV or listen to them using a tape recorder, etc. These means or mediating devices have become so familiar that we have stopped noticing them. The technical environment itself has become familiar, but it affects a person. By changing the ways of communication, a person changes himself.

Today, the computer also does its job quietly. People interacting with each other via the Internet get used to the conciseness and conciseness of information, to exchanging opinions using written texts, to expressing emotions using emoticons, etc. Does this have an impact? Of course it does. Computer geeks often demand the same behavior from others. The eternal problem between fathers and children is getting worse - children believe that their parents “detail everything too much,” and parents think that their children have forgotten how to read, feel, understand, etc. On the one hand, the computer endlessly expands our capabilities, allowing us to communicate with people located thousands of kilometers away from us, and on the other hand, it limits our communication with those who are nearby. On the one hand, it makes us more flexible, tolerant of the views and positions of people from completely different cultures, and on the other hand, it sharpens our categorical attitude towards those around us. But just as humanity has not given up on radio, telephone, television, etc., it will not give up on the computer. Another thing is that it is necessary to understand and anticipate what the next tool will bring us, how it will respond to our relationships, and try to mitigate the shortcomings and take full advantage of the advantages provided.^ The computer is not only a fact of our life today, but also And factor.

There are also interpersonal and mass communication. Interpersonal communication associated with direct contacts of people in groups or pairs with constant composition of participants, i.e. communication with family, school, and friends.

Mass communication- this is a lot of direct contacts of strangers, as well as communication mediated by various types of media.

In addition, they highlight interpersonal And role-playing communication. J In the first case, the participants in communication are specific individuals with individual qualities. In the case of role-based interaction, its participants are carriers of certain roles: teacher-student, parent-child, boss-j nickname-subordinate, etc. The role currently being played -1 is actually the place that a person occupies in society, V system of social relations. Of course, it is social in itself! a role in detail does not determine all of a person's behavior. Much for-| depends on the understanding of one’s role - on its execution. For example, all or almost all women become mothers, take on the role of a mother, in the same way all men take on the role of a father, but how differently these roles are performed by different people. Eat! parents who sacrifice absolutely everything for the sake of their children, and there are those who can leave them, do not think, do not care about them.] There are those who bring up their children with dignity, strive to convey to them all the best. They not only fulfill their roles, but are included in the communication process personally, sincerely and deeply. But children, in relation to their parents, play the roles they have taken in different ways. The same can be said about the roles of teachers, students, leaders, friends, and so on. Thus, in communication, people express themselves, reveal their psychological qualities for themselves and others. But these qualities are not only manifested through communication, they arise and form in it.

Basic functions of communication

Communication performs many different functions, among which there are five main ones.

1. Pragmatic function of communication, which is necessary primarily for the implementation of joint activities. This function is called vital or vital. Indeed, in order to survive, you must at least eat, and in order to eat, you have to work, and it is impossible to refuse interaction and communication with colleagues. The vital importance of this 100

function for a person is that if you create exactly the same conditions for people who will differ only in the fact of communication with close people, then the people communicating will receive significant benefits. This was proven by comparing difficult-to-treat patients in two US clinics. In these clinics with outwardly identical conditions (personnel qualifications, attentive care), children were treated, but in one hospital relatives were not allowed to see the babies, and in another, family members were invited to a specially designated room at certain hours, where they could talk a little or play with your child. Comparing the indicators of the effectiveness of treatment, they found that in the first clinic, mortality was three times higher, despite the best efforts of doctors. In the second, where they were treated in the same way, but parents were allowed in addition to the babies, the mortality rate dropped sharply. Similar experiments were carried out on monkeys. Mothers and their babies were in different cages. When in some cages the mother-monkey was replaced with a stuffed animal (and in one case it was just a silent stuffed animal, in another it was prickly, in the third it was electric, etc.), it turned out that children who did not have a living communicating mother , were sick, and over time they developed schizophrenia.

2. Formative function of communication, which manifests itself in the process of formation and development of personality. It is known that a child’s attitude to the world and to himself is mediated by his communication with adults. Communication between a child and an adult is not only the transfer of skills, abilities and knowledge that he mechanically assimilates, but also a complex process of mutual influences, enrichments and changes. To build his own thesaurus and his own consistent picture of the world, the child often processes incoming information very critically. Remember “From Two to Five” by Korney Chukovsky, the TV show “Through the Mouth of a Baby”, etc. The child adopts and in his own way reproduces the experience of others, implements the accumulated knowledge of humanity in life.

3. Confirmation function thanks to which a person gets the opportunity, by getting to know himself, to constantly confirm his existence, to reinforce his value. Even ancient philosophers noted the importance of confirmation for humans. Later, psychologists seriously thought about this, realizing that for a person “there is no more monstrous punishment than to be left to one’s own in society and remain completely unnoticed.” Obviously, punishment in the form of solitary confinement is not accidental. Famous Russian philosopher and wonderful person Yu.A. Schrader, paraphrasing Descartes, wrote: “I am scolded, which means I exist.” And this is absolutely true, sometimes it is better to receive a negative reaction to some action than not to receive any. Non-confirmation meaning "you don't exist" hurts a lot. strength her. Perhaps this is why children and women, being offended or wanting to punish a communication partner, remain silent and ignore, thus demonstrating their disconfirmation to him. Disconfirmation is also seen as an important source of many mental illnesses, primarily schizophrenia and endogenous psychosis. Most often, these diseases affect children whose parents subject them to subtle but inevitably haunting rejection. It is important to consider here another aspect - confirmation. People unconsciously use certain rituals to constantly confirm each other, for example: greetings (nod of the head, smile, handshake, kiss), naming (name, cry ka), providing various signs of attention (giving up a seat on a tram, letting people go ahead, giving flowers, etc.). These procedures are important for the individual, maintaining a certain “minimum of confirmation,” but they are even more important for the health of the individual and society. How inexpensive it is to notice another and smile, greet, and how much it will add to all of us together. Apparently, it was not in vain that Western psychologists thought about this and taught them to greet even a stranger, just a passer-by, with a smile and an exclamation, with whom they accidentally met their gaze. Many people talk about the insincerity, the duty of these smiles, but What what we do depends on accepted norms, and How we do it depends on each of us. Maintaining and maintaining a positive attitude in society in this way, everyone's affirmation is important for everyone.

Tolerance and good manners as qualities of a civilized society begin with small things - the ability to notice another, to give him his due, and if this is done with sincere warmth and kindness, then it will be even better. Pay attention to what happens and how you react when you meet a stranger in the elevator. Try to smile next time, greet.

4. Emotional function aimed at maintaining interpersonal and social relationships. Of course, emotional interpersonal relationships are not the only type of social connection available to modern man, but they permeate the entire system of relationships between people and often leave their mark on business and even role relationships. The perception of other people and the maintenance of relationships (from intimate personal to purely business) for any person are invariably associated with the assessment of people. The categorical nature of assessments - either he is good or bad, either a friend or an enemy - often interferes with the establishment of positive emotional relationships with those who fall into the category of assessments with a “minus” sign. From this point of view, attitudes of tolerance allow you to maintain balance and not choose from these “either or”, but accept a person as he is.

5. Intrapersonal function is realized in a person’s communication with himself through internal or external speech, structured like a dialogue. Such communication can be considered as a universal way of human thinking. Here tolerance is important because it creates conditions for internal control of one’s own dialogue. Everyone knows what it is like when you are faced with injustice or misunderstanding. The resulting feeling of resentment can lead to irritation, aggression, and sometimes even revenge. Tolerance will stop and force you to think that another person can make mistakes just like you, will give you the opportunity to see events differently, etc., and then there will be a desire to seek ways to understanding rather than, by conducting an internal dialogue, inflame your own anger.

Tolerance is one of the concepts most widely discussed both in the scientific literature (and in all spheres of humanitarian knowledge) and in the field of pedagogical practice and methodology. At the same time, the concept of "tolerance" has a rather ancient history. Here it is appropriate to recall an extremely instructive story legalization of Christianity. One of the first official legal documents dedicated to tolerance was apparently "Tolerance Edict" roman emperor Gallery, published in 311 AD. e. Seeing that it was not possible to overcome Christians “with fire and sword,” Galerius “was forced” to issue this document, which provided Christians with a certain freedom in the practice of worship and ordered that they be treated tolerance, i.e., treated as a "necessary evil". Here the underground history of Christianity ended and a new one began. In 313 the emperors Licinius and Constantine(who then received the title “Great”), the famous “Edict of Milan” was issued, which already legalized Christianity and, at the same time, marked a new stage religious tolerance. We are talking about civil freedom of religion, about parity of religious teachings. Finally, a new stage began and tolerance was over: in 341 and 346. edicts were issued forbidding paganism, pagan religion. The interests of the state prevailed, seeing in the Christian Church a powerful ideological support for governing society and the desire of the church itself to “protect” citizens from “false truths” and direct them to the “correct” spiritual and moral path.

Religious intolerance has resulted in many troubles and bloodshed for humanity. today idea religious tolerance shared by major religious denominations. Moreover, Muslim historians and theorists, for example, even claim a certain historical priority of Islam in matters of religious tolerance, citing the fact that it was Islam that was the first to proclaim: “human rights and freedoms are not part of the natural state of man, but are granted to humanity by God himself ". But the history of religious tolerance has not yet been written, although, obviously, it contains a lot of instructive things for modern times and could make serious adjustments to the modern understanding of spiritual and moral progress. In any case, it was within the framework of the ideas of verothermalism that one of the most pressing questions that are the subject of today’s discussions was posed - about the “boundaries” of tolerance and intolerance (intolerance), about the connection between the problems of tolerance and the question of “individual rights”.

The problems of tolerance have been discussed for centuries in line with philosophy. Here, a special place is occupied by the Age of Enlightenment - the 18th century - a significant period for Western European understanding of the basic problems of culture and civilization. Usually the beginning of broad discussions about tolerance is associated with the name of the English philosopher and politician John Locke who in his famous "Letters on Tolerance" published in London in 1689, formulated a number of important ideas that have not lost their relevance today. Firstly, speaking about the causes of unrest and wars that occurred on the basis of religion, he argued that their cause was not an inevitable difference in views, but “ unwillingness to respect other people's views." Secondly, it was J. Locke who sharply raised questions about the boundaries between church and state, about the non-interference of the state in the private life of citizens, about the separation of the personal and social hypostasis of citizens.

But we cannot and will not consider here the entire history of the discussion of the issue of tolerance, but we will only emphasize that this history speaks about the main thing - the problems of tolerance are among the main problems central to society at all stages of its historical development, since affects the basic characteristics of interpersonal communication and social communication. This is one of the “cross-cutting” problems of human consciousness and behavior in society. Moreover, by the beginning of the 21st century, the importance of tolerance increased even more due to the increase in manifestations of intolerance and aggressiveness throughout the world, the escalation of numerous conflicts on ethnic and religious grounds, and the emergence of a new threatening factor in international life - world terrorism.

Almost all humanities and social sciences have addressed the problem of tolerance. A feeling began to be created that tolerance is a panacea for all the ills of humanity, but the connection between theory and practice in the development of problems of tolerance remains quite weak. In addition, there is still no holistic, comprehensive, metascientific understanding of this phenomenon, which turned out to be “scattered” among departments of different fields of knowledge, each of which gave its own understanding of it, developed its own methodology for its study.

We will primarily be interested in the question not about the “departmental” interests of this or that humanities science in relation to tolerance, but why in any classification or typology of tolerance, which almost unsuccessfully tries to “cover” all areas of manifestation of tolerance, the problem of tolerance is necessarily present interethnic, international. For example, in one of the latest major studies on tolerance, a psychologist G. L. Bardier is considering 10 types of tolerance. This - intergenerational, gender, interpersonal, interethnic, intercultural, interfaith, professional, managerial, socio-economic and political. With all the depth of the psychological analysis of the problems of tolerance carried out in this work, the question remains open about the basis for the classification of tolerance, about the “nearby position” of the identified types. This question is not only theoretical, but also deeply practical. Previously, considering the problem ethnicity, we have already noted that it does not affect a separate sphere of personal or public life, but turns out to be its special and rather specific side, a kind of “slice”. This, returning to the above classification, means that ethnic aspect There is everyone has selected types of tolerance, i.e. for all types of relationships - intergenerational, intergender, interfaith, etc. We have already examined some of them in more detail in our tutorial.

Accordingly, we must come to the conclusion that ethnic (national) tolerance is not a separate type of tolerance associated with some separate type of activity (apparently ethnic), but a necessary side of any type of tolerance. This also means that it is impossible separately and purposefully form some special ethnic tolerance, regardless of its other types. It should be about the formation, development a certain universal, integral feature (property) of consciousness and behavior, which also manifests itself in interethnic communication (or interethnic communication).

Moreover, the greatest “brightness” of manifestations here is found not in tolerance itself, but precisely in its opposite - intolerance – We are talking about xenophobia, racism, nationalism, ethnocentrism, the specific manifestations of which lead to troubles and suffering for people. There is a strong opinion that in ethno-racial discrimination based on race, colour, descent, national or ethnic origin, intolerance in modern society is expressed most clearly.

The fact that ethnic tolerance/intolerance is so significant obviously indicates that ethnicity affects some deep status foundations of the individual related to the stability of its existence, connections and interactions at different levels of its bio-socio-spiritual reality.

Earlier, speaking about interethnic conflicts as clashes of identities, we noted that in the event of a clash of value systems, the conflict becomes practically insoluble. The basis for agreement and interaction becomes universal dimension of ethnic values. Among these universal human values, obviously also applies tolerance, as the ability to accept differences, otherness, dissimilarity as natural properties of the world of human relations. This, in our opinion, can be considered a general, basic definition of tolerance.

The main thing, obviously, is that the formation tolerance how world - and human - relations require, obviously, a change in mentality or formation new mentality. But in fact, this novelty is relative. In our opinion, one of the deepest justifications of nature and no alternative tolerance was formed in the process of philosophical understanding of the essence national character and more precisely, Russian national character. This is about conciliarity. This category, with which the Russian mentality is traditionally associated, has long ago, alas, lost its true meaning in numerous comments, and has acquired the meaning of a synonym in the mass consciousness faceless collectivism, mass character. This was greatly facilitated by the corresponding forms of collectivism that were implanted in society, and by the neglect of the deep traditions of Russian philosophical thought, which did not fit well within the framework of a one-sided social-class understanding of reality, with the underlying ideas of antagonistic, insoluble contradictions.

As a result, an understanding of this most important category for Russian philosophy was formed, which can rather be called a “perverted” conciliarity and which is associated with the idea of the “swarm” non-singleness of the “I”.

Sobornost in fact, should be understood as an “ensemble of individuals,” as a kind of “polyphony,” in the words of M. M. Bakhtin. And, perhaps, it is in M. M. Bakhtin, an outstanding Russian thinker, in his “dialogue concept” of personality that we find the deepest justification tolerance(although he obviously did not use this term), as the internal law of its existence, being.

We are talking essentially about the humanistic neo-traditionalism of the position of an outstanding scientist, opposing the Western tendency to understand personality, which is characteristic of modern postmodernist,“destructuring” and “deconstructing” the world of popular philosophical concepts of R. Barthes or J. Derrida. The idea of the “solitary consciousness” of an isolated person, who has “his own truth” and “his own logic”, characteristic of postmodernism, turns out to be fundamentally intolerant.

At the heart of Bakhtin’s personalism are 3 main important points. Firstly, unlike a thing personality has an internal space or “internal sociality.” The core of personality is irreproducible (unique) and indestructible (belongs to eternity). Personality is pure meaning and, like any meaning, it is actualized, self-determined and self-revealed only when meeting with in a different sense. Actually, for this she needs the thing-corporeal sphere of sign material, i.e. culture. As M. M. Bakhtin wrote, “a single truth requires a plurality of consciousnesses..., it is fundamentally incapable within one consciousness..., she is, so to speak, by nature events on and is born in point of contact between different consciousnesses" Secondly, the concept deserves special attention here "eventfulness". This is both historical eventfulness and “co-existence” (which is reflected in the etymology of this word), that is, “shared” existence with the “different”, the other. It is impossible to “become yourself,” argued M. M. Bakhtin, “without another.” Accordingly, nothing else can be conceivable without “relation to me.” Thirdly, thinking consciousness is understood by M. M. Bakhtin as an integral “mental” part of being in its truth, morality and beauty. Therefore, these values “are not brought into the world by the subject “from himself,” but also do not have a place in the subjectless objective presence of things. They co-existential, convergent" This is about dialogical interdependence thinking associated with mutual his responsibility. Therefore in the word "consciousness" there is a dialogue - "consciousness", that is shared knowledge. Every thought is a response to another thought. As V.I. Tyupa notes, “the central problem of all Bakhtin’s creativity is the problem of solitary consciousness, or, more precisely, the problem evental lack of privacy from within oneself and “for oneself” of a lonely participant powerful communicative processes of “small” and “big” time of culture.”

We needed this fairly popular presentation of M. M. Bakhtin’s philosophical concept in order to explain the logic of his understanding dialogue as an internal characteristic of “co-existence” (co-existence) and “co-knowledge” of the individual. Exactly dialogical(“dominant on the other,” as the creator of the theory of dominance, Ukhtomsky, would say) and is internal and has no alternative BASIS personal tolerance, it lies at the core and is not simplistically understood conciliarity, as “polyphony”, “ensemble of individuals”.

Let us recall that it is precisely on this understanding dialogical communication as a “subject-subject” connection, as a mutual “involvement” that distinguishes communication from informational communication at its core, we insisted, revealing the meaning developed culture of interethnic communication.

Thus, it turns out that tolerance laid down in the very nature of the personality, in particular, at one of the deepest levels of its existence - ethnic, connecting it with other individuals in the processes of “co-existence” and “co-knowledge”. And vice versa, intolerance turns into a departure from the individual, from the fullness of its existence and fulfillment, from its identity. That is why, as we showed in the previous section of our tutorial, xenophobia associated with insufficient self-realization, with problems of self-identification, with insufficient personality stability. Therefore, in our opinion, the formation of tolerance as a form or type of attitude towards the “other” must begin “with oneself,” that is, with the moral, spiritual education of oneself, one’s personality, with self-identification. Otherwise, fighting intolerance will be of a purely external nature, not affecting the essence, and therefore will be ineffective.

But, of course, this trait, this property of consciousness and behavior can be specified and revealed through other concepts. A definite impetus for intensifying research in this direction was the adopted November 16, 1995 at the UNESCO General Conference “Declaration of Principles of Tolerance”. Consider the definition of tolerance given here: “ Tolerance means respect, acceptance and proper understanding of the rich diversity of our world's cultures, our forms of self-expression and ways of expressing human individuality. It is promoted by knowledge, openness, communication and freedom of thought, conscience and belief. Tolerance is harmony in diversity. This is not only a moral duty, but also a political and legal necessity. Tolerance is a virtue that makes peace possible and helps replace the culture of war with a culture of peace».

It is noteworthy that already in the very first paragraph we are essentially talking about the phenomenon that interests us "ethnonational tolerance" since it is on ethnicity that cultural diversity of the world, To respect, acceptance and correct understanding which the Declaration calls for, as well as the rights to individual expression. Let us further note that among the factors contributing to tolerance are knowledge, openness and communication, as well as freedom of thought, conscience and belief. In addition, tolerance is seen as internal need, and not just a moral duty. And finally, tolerance is given a moral assessment as virtues i.e. one of the universal human values.

Further attention should be paid to two more significant emphases made in this document. Firstly, that tolerance is “ not concession, indulgence or indulgence", A “an active attitude formed on the basis of recognition of universal human rights and fundamental freedoms" This immediately establishes parity tolerant relations, equality of the parties and, in our opinion, the “linguistic” dispute is “removed”, whether it is possible to translate tolerance into Russian as “ tolerance" In addition, the shade of passivity contained in another translation of tolerance as “patience” is eliminated (“God endured and commanded us,” says one of the “mentally characteristic” Russian sayings). The UNESCO document talks about the fact that in the domestic pedagogical literature it received the not entirely euphonious abbreviation “AZhP” - active life position.

Secondly, an attempt is made here to indicate limits of tolerance: “The manifestation of tolerance, which is consonant with respect for human rights, is not means a tolerant attitude towards social injustice, abandoning one's own or yielding to someone else's beliefs. It means that everyone is free to hold their own beliefs and recognizes the same right for others. This means recognizing that people by nature differ in appearance, attitude, speech, behavior and values, and have the right to live in the world and maintain their individuality. This also means that one person's views cannot be imposed on others."

Here, in our opinion, the Declaration contains an element of “abstract humanism”. It is in the sphere ethnonational relations too often “freedom to hold one's own convictions” is not accompanied by “recognition of the same right for another” (this “recognition” is not accompanied in the document by the verb “shall”). It turns out that a racist, a Nazi, a xenophobe has the same freedom, as well as his “victims”, who in fact turn out to be not free “by definition”. The freedom of one must end where the freedom of another begins. Here the “freedom” of the racist turns into the “not freedom” of his victim...

In this sense, tolerance should not be understood as absolute value. Just how to count intolerance - absolute evil. As we noted earlier, sometimes achieving tolerance sometimes requires "intolerance to intolerance." In addition, according to some scientists, an urgent problem in the further development of the interdisciplinary theory of tolerance and finding ways of its “applied” use is the task of developing gradations or degrees of tolerance located between the “tolerance/intolerance” poles. This, of course, is also a question of pedagogical practice, designed, in particular, to solve the problem of the “ascent route” of the individual along the stages of tolerance to its most complete embodiment.

As some domestic researchers note, a very important and largely symptomatic point in the said UNESCO Declaration is the new point it contains: a shift in emphasis from education, previously always prevailing in international documents of this kind, on upbringing. That is, we are talking about overcoming a one-sided cognitive (cognitive - informational) understanding of the content of education and underestimation of its value-motivational component, which previously, in line with literal democratic ideas, was often associated with the ideologization of education, violation of “freedom of choice,” etc. Obviously , that it was the increase in conflict in the interethnic and interfaith spheres that aggravated the problem of managing communication processes through the education and upbringing system.

At the same time, achieving tolerance in the system of social and, in particular, interethnic relations depends on many specific historical and socio-psychological factors. Therefore, the provisions of this UNESCO Declaration must be perceived “not as dogma, but as a guide to action.” In different countries, the situation sometimes develops completely differently. Having conducted research on social identification processes in the post-Soviet space in the 90s, M. N. Guboglo came to the conclusion that in order to overcome conflict and develop tolerance, it is first of all necessary to build it a new system of relations with authorities based on trust and solidarity. Antipode of trust - suspicion,“serves, in the words of M. N. Guboglo, as the midwife of extremism.” The inability of the Russian authorities to protect their citizens during the crisis period of the 90s dulled civic identity and weakened “the sense of co-citizenship, interpersonal and group trust and solidarity.” The resulting “identification vacuum” began to be filled with “hypertrophied ethnicity or religiosity, which leads to the polarization and split of Russian society.” Our earlier analysis of the situation in Chechnya clearly illustrates this conclusion of the ethnosociologist. Intolerance here is interconnected with polarization, the opposition of ethnic and civil identities, the construction of ethno-confessional confrontation, and an attempt to use ethno-regional identity for separatist purposes.

In the social psychological study mentioned above G. L. Baldier The dependence of the level of tolerance on other social factors was clarified: professional employment (people in highly technologized professions are less tolerant); region of residence (in “hot spots” the level of tolerance and uncertainty is lower) And stages of socialization, where representatives of the group are located (adults have more reasons to show tolerance than students and high school students).

A huge role in the formation of interethnic tolerance is played by mass media. The atmosphere of tolerance in society largely depends on the dosage of information and its value emphasis. At the beginning of the new century, a significant number of studies devoted to this issue were carried out in Russia. But this is the topic of a special large study that goes beyond the scope of this textbook.

Finally got to the next article. So today we are talking about tolerance.

Tolerance. Accept the imperfections of others.

Those who stand and wait also serve...

John Milton

We in the West are not used to tolerance. When a manager gives us a task, we usually ask: “By what date does the work need to be completed?” The answer is always the same: “Everything should have been done yesterday. Its meaning is absolutely clear - you should not waste time. Everything needs to be done and done quickly. Very often we become impatient with technology, cars and property (turning on the computer, driving a car, buying new clothes).

In our personal lives, we constantly expect instant gratification. Tolerance is one of the seven basic character traits of a loving person. Only a conscious decision to love will allow us to make our world more tolerant.

Tolerance is a skill that will allow a person to be imperfect.

Tolerance manifests itself in different ways in different relationships. But showing tolerance in one area of our lives helps us be tolerant in others.

Let's look at two key factors that contribute to the acquisition of tolerance and its successful application in everyday life.

WORDS OF HOPE.

Tolerance manifests itself in the fact that we perceive others in the same way as we would like to be perceived ourselves. People are not machines, from whom it is natural to expect perfect work results. In the heat of everyday relationships, we forget that all people have different emotions, desires, ideas and perceptions of reality. Every person is capable of making choices. To be tolerant means to love a person even when you do not agree with his choice.

Not everyone agrees with our priorities. We must understand that in any relationship there is always a human factor. This factor must be taken into account when we make any demands on other people. Otherwise, we will remain intolerant people and will begin to show our intolerance in a way that does not in any way contribute to strengthening relations between people.

We are all constantly changing - sometimes for the better, sometimes for the worse. If we understand this process, we can become more tolerant of relatives, colleagues and friends, even if at the moment they are not acting as we would like. If we respect their choices, we are more likely to have a positive influence on them. We shouldn't control other people. You can only influence each other. Tolerance creates an atmosphere in which positive influence is possible.

RECOGNIZE THE POWER OF TOLERANCE

Like any other character trait of a loving person, tolerance changes people. Remember Aesop's fable "The North Wind and the Sun." This ancient fable can easily be attributed to human relationships. Harsh, cruel words only spoil connections with other people and push us to commit actions that are inappropriate for a loving person.

By being intolerant, losing my temper, and making unfair accusations against my wife, Caroline, I become her enemy, not her friend. Caroline's reaction is completely natural: she either fights the enemy or runs from him. As a result of our quarrel, no one wins, both suffer due to the fact that they are moving away from each other - absolutely not the relationship that should exist between spouses. In any case, we lose the potential for positive mutual influence. But when I show tolerance, restrain myself and express my concerns calmly, peacefully, as befits a loving spouse, I am able to maintain our relationship on good terms and have a positive influence on my wife.

Of course, it is much easier to be tolerant of those who are tolerant of us. But by avoiding communication with an intolerant person, we lose the opportunity to realize the power of tolerance. In difficult situations, we understand that tolerance can change a person, but for this we need to truly love him.

When someone behaves intolerantly towards you, use this opportunity to show tolerance.

TOLERANCE IN ACTION

Tolerance is not inaction at all. I have known people who could listen to shouts and insults with a straight face, and then, without saying a word, get up and leave the room. This is not patience, but ordinary inaction. This is egocentrism. A person with a straight face does not want to put himself in the position of his interlocutor.

Tolerance is attention and care for another person. This is a willingness to listen sympathetically, to understand what is happening in the soul of the interlocutor. This process takes time and is itself an act of love. Tolerance is the ability to remain calm when a person says unpleasant things to you. Tolerance says: “I am attentive to you, no matter what you say and no matter what you do. I’ll stay and listen instead of walking away and abandoning you.”

Tolerance is the willingness to accept another person's cold attitude or overly emotional reaction in order to find out the real reason for his dissatisfaction. Tolerance is the ability to continue to listen even when the words of the interlocutor hurt or offend you. You need to show that you understand the feelings of the interlocutor and listen carefully.

When a person is angry, listen carefully. Only then will you be able to understand the reasons for his irritation.

We've all been in situations where we or someone else has created incredible tension by being intolerant and unable to control their own speech. Anger itself has a right to exist. Time after time we get angry for one simple reason: none of us are perfect! Humans experience feelings of pain, anger, disappointment and depression. There is nothing wrong with these emotions. The most important thing is how we react to them. Our harsh, rude, harsh words only make the situation worse. When we show tolerance, we get time to sort out our own feelings.

Tolerance is not at all an obligation to “agree” with your interlocutor on everything in order to avoid a quarrel. Tolerance is the ability to conduct a dialogue that allows you to understand the thoughts, feelings and behavior of another person. We may not like this behavior. But, having figured out what is happening in the soul and mind of the interlocutor, we will be able to respond to his actions more constructively. By learning to listen before speaking, we will find the right, healing words.

There are times when you feel like your anger is justified. But even in this case, you still have a choice. If you show intolerance, it is easy to attack a person with accusations. But he will probably start scolding you, you will quarrel and ruin your evening. And if you express your anger differently, by honestly speaking about your feelings, but at the same time being tolerant of the other’s imperfections and being able to find positive words, then this will save the situation.

Harsh words always create tension. Tolerance calls us to always be guided by love.

In many ways, we value time even more than money. The idea of tolerance goes against a busy work schedule. What if tolerance turns into laziness or leads to missed deadlines? We barely have time to do everything, and what happens if interaction with people becomes slower than it is now? But “patience” does not mean “slowness” or “ineffectiveness.” How to combine tolerance and the need to complete work on time?

Emotions, conflicts and human needs are rarely organized and should not be expected to be so. But it is very important to learn to process them in a positive way. By showing tolerance, we emphasize that human relationships are much more important than schedules and schedules. The amazing thing is that once you put relationships first at home and at work, productivity and quality of work increase dramatically.

You can never rush in relationships with people. This doesn't mean we should put off urgent work in order to talk. We simply must consciously put people above results in our actions and words. Success is not only about achievements, but also about relationships. Every time we show tolerance in a relationship with a person, without giving in to anger or irritation, we better understand the value of our interlocutor.

Tolerance is the wisest and most effective choice one can make.

By loving consciously, we realize the needlessness of haste and can slow down. At such moments we remember human relationships that are dear to us. Investments in human relationships in the future will bring success not only to our spouse, colleague, child, but also to us.

By cultivating tolerance, we increase our chances of success and achievement. By choosing to truly love the world and people, we can focus on what is most important at the moment and wait patiently when necessary.

BE PATIENT WITH YOURSELF

While we learn to be patient with others, we must not forget to be patient with ourselves. We change too, even if it is just a matter of developing the habit of tolerance. Most of us are constantly under stress, and in such conditions we are more prone than ever to intolerance. We become perfectionists: we want to do everything correctly and on time. And when we experience failure, we get angry and begin to mentally scold ourselves: “I can’t believe what I did! How could I be such an idiot? Why didn't I spend more time on this? I was so stupid." Such internal monologue does not contribute to our development. On the contrary, it deprives us of faith in our own strength.

If we want to truly love other people, we must be tolerant of ourselves.

If we are impatient with others, we are likely to be intolerant with ourselves. We set the same high standards for other people as we do for ourselves. Very often these requirements are completely unrealistic.

What to do in such a situation? Do not think that it is necessary to lower your self-esteem criteria. You just need to coordinate your development process. If you are unsatisfied with your job, try to find the good in it and ask yourself, “What can I learn from this experience?” By showing tolerance, we show respect for ourselves and others. We understand that every failure can be a step towards success.

THE PROCESS OF DEVELOPING TOLERANCE

Being self-centered creatures, people tend to say and do what seems best for them. The instinct of self-preservation makes us instantly react to the person who hurts us. But every time we show intolerance in relationships with others, we deprive ourselves of the opportunity to show love.

Tolerance distinguishes the good legacy we have left from the bad legacy.

Very often the path to patience begins with acknowledging past failures. I have found that when I apologize to others for my intolerance, they are always willing to forgive me.

By dealing with the burdens of the past, we can destroy past standards of intolerance and replace them with standards of tolerance and love. The only way to get rid of old standards is to expose them. Ask yourself: “How do I most often react when I am angry or disappointed with someone?”

The Bible gives two good pieces of advice:

“If in your arrogance you have done something stupid and thought evil, then put your hand on your mouth; For as churning milk produces butter, and pushing the nose produces blood, so stirring up anger produces quarrels” (Prov. 30:32,33)

Find a way to get rid of old standards formed over the years . When you realize that you are saying something that you shouldn’t, stop. This can even be done literally by covering your mouth with your hand in such situations. Some people count to one hundred, others take a long walk before reacting to a situation, or simply leave the room for a few minutes.

“A gentle answer turns away wrath, but a harsh word stirs up wrath” (Prov. 15:1)

Replace negative behavior with positive behavior . Even in an irritated state, you need to speak quietly and calmly. Calm speech does not awaken anger in the interlocutor. A small voice makes people listen.

The next step is to realize that intolerance does not help change the situation, and it is not only futile, but also destructive.

The last step to achieving tolerance is ability to concentrate on a solution, not on the problem. Tolerance focuses on the problem, not the person, i.e. on solving problems, and not on conflict with the person himself.