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types of patriotism. Patriotism - why is it so important to instill a sense of patriotism? Contemporary criticism of patriotism

types of patriotism. Patriotism - why is it so important to instill a sense of patriotism? Contemporary criticism of patriotism

26.02.2019

Federal Agency for Education

State educational institution

higher vocational education

NIZHNY NOVGOROD STATE LINGUISTIC UNIVERSITY IM. ON THE. DOBROLUBOV

Department of Philosophy, Sociology and Theory of Social Communication

By philosophy

Patriotism: Essence, Structure, Functioning (Socio-Philosophical Analysis)

COMPLETED:

Tikhanovich K.V.

group 202team FAYA

CHECKED:

professor of the department

philosophy, sociology

and theory of social

communications

Dorozhkin A.M.

Nizhny Novgorod

Introduction

Chapter 1. Patriotism as a subject of scientific analysis

1.1 Definition of "patriotism"

1.2 Motherland and Fatherland: sensual and rational in the mind of a patriot

1.3 The structure of patriotism

Chapter 2. Patriotism as a spiritual phenomenon of modern society

1 Functions of patriotism

2 Types of patriotism

Conclusion

List of used literature

Introduction

The problem of patriotism is one of the most urgent in the field of spiritual and moral life of modern society. It was considered in the works of representatives of world and domestic philosophy - Plato, Hegel, M. Lomonosov, P. Chaadaev, F. Tyutchev, N. Chernyshevsky, V. Lenin and others. A significant contribution to the study of this problem was made by researchers Soviet period our science. N. Gubanov, V. Makarov, Yu. Deryugin, T. Belyaev, Yu. various forms public consciousness.

In the post-Soviet period, the consciousness of the majority of Russians was not able to adequately perceive the socio-economic, spiritual and political changes that had taken place in our country; the spiritual principles on which they grew up were not conducive to adaptation to new conditions. At the same time, interest in patriotic issues did not weaken: the attitude towards patriotism in different social groups ranged from complete rejection to unconditional support. Despite the fact that attention was paid to the preservation of everything valuable that Russian patriotism possessed, for recent decades concept motherland,traditionally significant for Russians, has lost its essential content.

Today Russia is rapidly being drawn into the process of globalization. The influence of this phenomenon extends to all spheres of the spiritual life of society, including patriotism. Preference is given to "universal values", behind which are often the interests of specific states and social strata, not only do not take into account the interests of other countries, peoples and community groups, but often going against them. The process of globalization is objective, but it must be carried out taking into account the interests of all participants international relations. Moreover, only with a harmonious combination of interests and values of all subjects of the world community will humanity be able to solve the complex tasks facing it. And genuine patriotism in this process is called upon to play the most active and constructive role.

In addition, nationalist and racist movements have become widespread in modern Russia. Most of them widely use patriotic terminology and thus attract an immature part of the citizens into their ranks. Nationalism is becoming the ideology not only of marginal groups, but also of the leadership of a number of Russian regions. Under these conditions, the problem of clarifying the general and the special in ideological directions, national self-identification in accordance with the state understanding of patriotism is becoming more and more acute.

So, significant changes in public life post-Soviet period, the process of globalization, the activation of separatist and nationalist movements have an impact on the essential characteristics of the phenomenon of patriotism as a philosophical concept and as a spiritual component of modern society, thereby determining relevance abstract topics.

As objectwork advocates patriotism.

Subjectis the content of patriotism as a socio-philosophical concept.

Targetthis essay - to conduct a socio-philosophical analysis of patriotism.

In accordance with the goal tasksabstract are:

analyze the concept of "patriotism";

study the structure of patriotism;

identify the features of the functioning of patriotism;

characterize the types of patriotism depending on the carriers.

Chapter 1. Patriotism as a subject of scientific analysis

.1 Definition of patriotism

The term "patriot" became widespread only in the 18th century, especially during the French Revolution. Nevertheless, the ideas of patriotism already occupied the thinkers of antiquity, who paid close attention to them. In particular, even Plato said: “Both in war, and in court, and everywhere, you must do what the Fatherland commands.”

In our country, the theme of love for the Motherland has always been topical. The term "patriot" was also used in Russia in the 18th century. P.P. Shafirov, in his work on the Northern War, uses it with the meaning "son of the Fatherland". He called himself a patriot in the same sense, "the chick of Petrov's nest" F.I. Soymonov. A.V. Suvorov used the term "patriot" in the same sense. They wrote about patriotism, argued and tried to understand this phenomenon N.M. Karamzin, A.S. Pushkin, V.G. Belinsky, A.S. Khomyakov, N.A. Dobrolyubov, F.M. Dostoevsky, V.S. Solovyov, G.V. Plekhanov, N.A. Berdyaev.

The modern understanding of patriotism is given in the "Philosophical Encyclopedia": "Patriotism -(from Greek - compatriot, fatherland) - love for the fatherland, devotion to him, the desire to serve his interests with his actions. Almost the same defines this phenomenon "Philosophical encyclopedic Dictionary».

The main parameter of patriotism is the feeling love forhis Fatherland (Motherland),manifested in activities,aimed at realizing this feeling.

Most often, the feeling of love in philosophical understanding is defined as the acceptance of something as it is, the experience of its absolute value. The appearance of this feeling does not require any external causes. This feeling is not pragmatic, but it cannot be perceived as a “pure” emotion either. Love is a level holistic perception both internal and external being of man.

Secondthe form of love finds its manifestation in the egoism of those members of society who put their personal, often overly mercantile interests at the head of the system of relations between the individual, society and the state. Unfortunately, the principle: "Let the Motherland give me something first, and only then we'll see if I should love her" is very common today.

Love for the Motherland in a certain way encroaches on the freedom of the individual. Patriotism presupposes greater concern for the welfare of one's country and one's people than for one's own; it requires labor, patience, and even self-sacrifice. Figuratively speaking, patriotism is a statement the existence of their Fatherland. On the other hand, the feeling of love combines the real perception of its object. A patriot is not obliged to love the shortcomings of his homeland. On the contrary, he must eradicate them by all means available to him. This must be done without criticism and hysteria, which, unfortunately, are observed in Russian society quite often today. Love for the Motherland is the desire to accept it as it is and try to help it become even better.

Therefore, it seems possible to state the presence of three main components of a feeling of love for the Motherland. The first one is defined as care,understood as contributing to the successful development of their Fatherland with all the means at the disposal of the patriot. The second component is a responsibility,which means the ability of a patriot to correctly respond to the needs of his homeland, feel them as his own and, thereby, correctly coordinate public and personal interests. The third is respect,which is perceived as the ability to see one's Fatherland as it really is, with all the advantages and disadvantages.

1.2 Motherland and Fatherland: sensual and rational in the mind of a patriot

The feeling of love implies the presence of the object to which it is directed. It is clear that in this case, such an object is the Motherland (Fatherland).

Quite often the concepts Motherlandand Fatherlandconsidered as a synonymous pair, but in socio-philosophical terms, there are quite significant differences between them.

Homeland, as a rule, is understood as a sensually perceived immediate environment or as a place of birth, that is, this concept is characterized by local ethnic characteristics. Presumably, the Motherland as an object is characteristic of the ordinary psychological level of patriotic consciousness. Apparently, it is precisely this that determines the fact that in the minds of many people the concept of the Motherland is, as it were, bifurcated. There is a phenomenon in the patriotic consciousness "small homeland"representing the local place of birth and especially the upbringing of the individual, as well as the perception "big motherland"understood as the territory of the ethnic and cultural prevalence of the social group with which the person identifies himself.

When analyzing the phenomenon of the Fatherland, the emphasis is on socio-political characteristics. As a rule, the concept of "Fatherland" correlates with the concept of the state in the broadest sense of the word. Moreover, many citizens perceive these concepts as identical. It is from this that the nature of making claims about the deterioration of economic and social conditions life not to specific ruling circles, but to the Fatherland as a whole. The socio-political content of this concept is also evidenced by the fact that in Soviet times it was always said about socialist fatherlandand very rarely socialist homeland.

In addition, the concepts of Motherland and Fatherland are characterized by gender parameters. The Motherland has always correlated with the image of the mother, who gives birth and educates, and the Fatherland - with the father, who not only socializes the individual, but also requires her to fulfill her duty. In other words, the Motherland can be perceived as giving a start, and the Fatherland as taking.

If we talk about individual consciousness, then it seems natural to correlate the concept Motherlandwith social quality "patriot",but the concept Fatherland - fromsocial quality "citizen".

Thus, the patriotic consciousness of an individual is characterized by the dominant sensual accents based on a rational principle.

In addition, it should be noted that the feeling of love for the Motherland acquires value only when it finds its practical, active, embodiment. And although social activity is very diverse, patriotic activity is quite universal: any kind of human labor can be considered patriotic if it bears the connotation of a positive attitude towards one's Fatherland.

1.3 The structure of patriotism

Patriotism is a complex phenomenon. The vast majority of researchers distinguish three elements in the structure of patriotism: patriotic consciousness,patriotic activityand patriotic relations.Y. Trifonov adds a fourth component to them - patriotic organization.

Patriotic consciousnessforms special form public consciousness, combining political, social, legal, religious, historical, moral components.

Political the system of society, through the influence of power structures, leaves a special significant imprint on the consciousness of citizens. Unfortunately, not everyone is able to distinguish State,represented by the power elite, and Fatherland,which is much broader than its political component. A true patriot does not blame his homeland for the fact that in an era of change to live in native land not easy. It is during such periods that the strength of patriotic feelings is tested. Just as one cannot blame one's mother for being tormented by illnesses, so one cannot blame the Motherland for being ruled by corrupt and greedy political elites. The disease must be treated, and traitors must be fought.

Social the element in the patriotic consciousness is determined by the class relations existing in society and the corresponding criteria for their evaluation.

Right influences the formation and functioning of patriotic consciousness through legal norms, enshrined primarily in the Constitution of the state.

The role of religions in the formation of patriotic consciousness. Its complexity is due to the presence in society of representatives of various faiths, as well as convinced atheists. Such spiritual heterogeneity, of course, implies a different understanding of patriotism.

Of great importance for the formation of patriotic consciousness is story Fatherland. The factual material reflecting the past of our country contains knowledge that contributes to the formation of patriotism. In this regard, it is appropriate to recall the words of A.S. Pushkin, addressed to P. Chaadaev: "... I swear on my honor that for nothing in the world I would not want to change the Fatherland or have a different history, except for the history of our ancestors, such as God gave it to us."

Important role in the formation of patriotic consciousness plays the category morality. Time has shown the inconsistency of political emphasis in the education of patriotism, which was typical of the Soviet era. A real patriot can only be considered one who has managed to turn patriotic duty from a socially significant requirement into a deeply conscious inner spiritual need. patriotism motherland fatherland spiritual

Patriotic consciousness can be represented as a kind of "section" of public consciousness on everyday psychologicaland theoretical and ideologicallevels .

The ordinary psychological level of patriotic consciousness is a system with a fairly static, practically unchanged "core" in the form of traditions, customs, archetypes inherent in a given society. Apparently, the very formation of this core, which began in the primitive era, was a thousand-year process. Ordinary consciousness is also represented by a dynamic, constantly changing "shell", which includes feelings associated with patriotic experiences, empirical concepts and primary value judgments, as well as psychological condition masses in their perception of the nature of the situation, one way or another related to patriotism. It is in this sphere of consciousness that the direct motivational basis is formed, on which the patriotic behavior of people is formed. The ordinary psychological level is the sensual stage of patriotic consciousness.

The theoretical and ideological level of patriotic consciousness includes rationally systematized scientifically organized knowledge and ideas about patriotism, expressed in political programs, statements, legislative acts relating to issues related to patriotism, expressing the fundamental interests of individual social groups, as well as society as a whole. In a concentrated form, this level of consciousness is expressed in ideology, which is a reflection of the social interests and goals of society. However, society is not a homogeneous entity, all members of which would have the same goals and interests. Mismatched or conflicting interests of social groups, of course, leave an imprint on the patriotic consciousness, but it is love for the Motherland that can be that ideological basis which is capable of uniting various social strata around itself.

Analyzing patriotic consciousness, I would like to focus on the fact that patriotism is not ordinary feelings, and even more so it is not a rationalization of sensory perception. Here there is an exit of human consciousness to the level of unity of emotional, intellectual and volitional perceptions and manifestations, which just creates patriotic heroes who are ready to sacrifice their lives for the sake of the Motherland.

Patriotic consciousness acquires value only when it is implemented in practice in the form of specific actions and deeds, representing in the aggregate patriotic activity.Human behavior can only be considered patriotic when it has positive value for the Fatherland and does not harm other ethnic groups and states. For the Motherland, it is important to work to preserve its potential in all areas, but primarily in the spiritual. As in any kind of activity, static and dynamic aspects can be distinguished in the structure of patriotic activity.

From point of view staticaspect in patriotic activity, one can single out the subject, object and means. Subjectpatriotic activities are people who are members of a particular society. An objectPatriotic activity represents the Fatherland (Motherland). FundsPatriotic activity can be represented by the whole spectrum of means of human activity. But it makes sense to divide them into two groups: the first group is the means of peaceful labor or creative activity, the second - the means of armed struggle or destructive activity. A feature of the second group is that, despite their destructive nature, the means of armed struggle play a leading role in the defense of their Fatherland.

From point of view dynamic aspect in the structure of patriotic activity, one can single out the goal, process and result. aimpatriotic activity is the achievement (upholding) of the interests of one's Fatherland, both with the help of peaceful labor and armed violence. Processpatriotic activity is the activity of the subject of patriotic activity in the interests of achieving the goal. This activity can take place both in peacetime and in wartime. resultpatriotic activity is one or another degree of achievement of the goal. The results achieved in peacetime are seriously different from the results of the war. The main difference parameter is concentrated in the price paid for the result. If in peacetime this is, as a rule, selfless labor, then in conditions of armed struggle, the cost of achieving the result of patriotic activity can be not only the loss of health, but also the loss of the life of the subject.

Thus, within the framework of patriotic activity, the subject not only seeks to change or preserve the objective reality, personified for him in the concept of the Motherland (Fatherland), but also significantly changes his inner world, bringing it into line with the main patriotic interests and goals.

The third structural element of patriotism is patriotic relationship.They represent a system of connections and dependencies of human activity and life. social individuals and groups in society about defending their needs, interests, desires and attitudes related to their homeland. The subjects of patriotic relations can be both individuals and various communities of people who enter into active interaction with each other, on the basis of which a certain way of their joint activity is formed. Patriotic relations are the relationships of people with each other, capable of taking on the character of a friendly cooperationor conflict(based on match or collision intereststhese groups). Such relationships may take the form of direct contacts or an indirect form, for example, through relations with the state.

A certain place in the system of patriotism is occupied by patriotic organizations.These include institutions directly involved in patriotic education - patriotic clubs and circles. Great work on patriotic propaganda and patriotic education is carried out by veteran, creative, sports, and scientific organizations.

Chapter 2. Patriotism as a spiritual phenomenon of modern society

.1 Functions of patriotism

The social significance of patriotism is realized through a number of functions: identification, organizational-mobilizing and integration functions.

Identification the function of patriotism is the most significant. The need of the individual to relate himself to a certain social group, society as a whole is one of the most ancient needs of mankind, which arose at the earliest stages of its development. It follows from the biological instinct of self-preservation. Man being surrounded by hostile external environment, was constantly in search of satisfaction of this need. In the most natural way, he could find protection as part of a primitive team, since he was a herd creature. The natural development of man led him to the fact that the biological need for self-preservation acquired social and spiritual facets and began to manifest itself in the function of identification.

Representatives of social Darwinism discussed the relationship between the biological and the social in man. In particular, K. Kautsky associated the need for self-preservation with the constant struggle of organisms with the external environment. P.A. Kropotkin, in contrast to traditional social Darwinism, put forward the idea of the importance in evolution not of the struggle for survival, but of mutual assistance.

In traditional societies, the process of identification had a rigid framework associated with the ethnic origin of individuals and their belonging to certain social groups. Therefore, there were practically no problems with self-identification.

A modern person in the information society, under the influence of the globalization process, faces certain difficulties in the process of socialization. This is primarily due to the fact that a person has many options for "identities" and is not always able to determine the most optimal of them.

The patriotism of the individual is formed as a result of achieving a balance between the personal level of identification, which consists in the message of the individual unique properties, and the social level, which is the result of the assimilation of social norms and values.

The basis for identification of a person may be an ethnic or professional group, region, political movement. In modern society, there is such a phenomenon as re-identification, that is, the rejection of ethnic background.

The process of ethnic identification is influenced not so much by the phenotypic characteristics of the individual, but by the religious, cultural and behavioral characteristics of the individual's activity, which have preserved the effectiveness of traditions and customs, and joint expectations for the future.

Apparently, ethnic self-identification and national identity cannot be confused. The object of the first is the concept of "Motherland", and often the "small Motherland". Since national identification has a significant state-political component, the “Fatherland” is its subject.

Meaning organizational and mobilizing The function of patriotism is determined by the fact that through it there is an incentive to patriotic activity. This happens in the process of correlating the actions of the subject with the interests of his Fatherland.

Information about the Fatherland is transformed into beliefs and norms of behavior as a result of an individual's awareness of the value of the reality surrounding him. The process of transforming knowledge into interest ends with the initiation of the motive of patriotic activity.

An important feature of this function is that not only the understanding of the Motherland, but also the person himself, his behavior and life position in general, is subjected to axeological influence. Moreover, not only an individual person, but also a social group and even an entire ethnic group have such self-esteem.

The society is especially interested in the most effective operation of this function. In order to form the regulatory impact on people's consciousness that society needs, role models, the so-called "heroic symbols", are created. Moreover, they have a certain mythologized character. If earlier they were created by society itself, such as, for example, images of epic heroes, then at present the state is engaged in the creation of heroic symbols. Suffice it to recall the period of the Great Patriotic War, when the exploits of Alexander Matrosov, Zoya Kosmodemyanskaya, Nikolai Gastello acquired some "epic", mythologized features with the help of official propaganda. Unfortunately, our time has shown the reverse process of the demythologization of "heroic symbols", when in life, personalities, even in the feat itself, diligent "researchers" looked for everything that could cast a shadow on the heroes of the Patriotic War. The consequences of such "conscientiousness" were the most negative both in terms of historical knowledge and in terms of public well-being.

In the first chapter, it was noted that any kind of human activity can bear the imprint of love for one's Fatherland. But the most striking imprint of patriotism is military labor. The Defender of the Fatherland not only daily brings his strength, knowledge, and abilities to the altar of patriotism, but is also ready to sacrifice his health and even life for the sake of the Motherland.

Integrationfunction is manifested in the fact that no other idea is able to unite a whole people like a patriotic impulse. People belonging to different ideological directions, religious denominations, ethnic groups, social classes are able to forget about their differences if their homeland is in danger.

The incident that occurred during the First World War and was described by General P. Krasnov is indicative: “Emperor Wilhelm gathered all our Muslim prisoners in a separate camp and, currying favor with them, built a beautiful stone mosque for them ... They wanted to demonstrate the dislike of Muslims for the Russian“ yoke ". But things ended very badly for the Germans ...

The mullahs came forward and whispered with the soldiers. The masses of soldiers roused, equalized, and a thousand-voiced choir, under the German sky, near the walls of the newly rebuilt mosque, thundered out in unison: God save the Tsar ... There was no other prayer for the Motherland in the hearts of these wonderful Russian soldiers.

A striking example of the consolidation of society on the basis of patriotism is the Great Patriotic War. Even many representatives of the white emigration, having rejected their hatred for the Bolsheviks, not only did not cooperate with the Nazis, but also fought against them. Suffice it to recall the Russian officers who stood at the origins of the resistance movement in France.

Thus, having identified the features of the functioning of patriotism, we came to the conclusion that patriotism? it is always the result of the influence of the surrounding social environment, the education of society, and at the same time it is the moral choice of a person, evidence of his social maturity. Therefore, the extinction of patriotism is the surest sign of the crisis of society, and its artificial destruction is the way to destroy the people.

2.2 Types of patriotism

Patriotism as a phenomenon social reality, does not exist outside the subject. The subject of patriotism is all social formations: personality, social group, stratum, class, nation and other communities. Based on this, we can talk about the patriotism of an individual, a social group, society as a whole.

The meaning of patriotism personalities extremely large. Each person begins to realize the surrounding world precisely from himself and all his life correlates his thoughts, feelings and actions primarily with himself. A feature of this type of patriotism is that the person is not only its subject, but also experiences the strongest reverse influence of patriotic motives. It is very important for full-fledged patriotism how a person feels himself in society and the state. The combination of such spiritual values as a sense of honor and self-esteem "... acts, on the one hand, as a form of manifestation of moral self-awareness and self-control of the individual ..., and on the other, as one of the channels of influence of society and the state on moral character and behavior ... "of a person in society.

Self-respect is the basis on which love for one's Fatherland is based. “The honor and dignity of a citizen correlate with the dignity of the Fatherland as communicating vessels: the citizen forms the honor of the Fatherland, the honor of the Fatherland elevates the honor of the citizen.” This dependence is especially acute between the warrior and the Fatherland: “... at any turn, such a condition for the possible preservation of the reliability of the army as a sense of national dignity and responsibility for the Fatherland, which in principle should not be deformed under any circumstances, remains unshakable. National dignity is a spiritual and enduring phenomenon. If a person constantly feels the influence of the state and public structures, which negatively affects his internal state, then this not only does not contribute to strengthening personal honor and dignity, but, ultimately, negatively affects the state of patriotism of a particular person and society as a whole.

Absolutization of the individual to the detriment of society and the state is no less harmful than ignoring this factor. Individualism, cultivated in today's conditions by certain forces in our country, destroys the patriotic consciousness from within.

It is very important to maintain the balance in which the individual will feel protected and respected in the state and society, but, in turn, adequately fulfilling his duties.

AT social group Patriotism can be carried by a family, a labor or military collective, a social group, a class, a nation.

The primary bearer of group patriotism is a family. She has always played a leading role in the formation of patriotic consciousness. The affirmation of patriotism must begin first of all with the strengthening of the family. "It is impossible to love the people without loving the parents...". The importance of the family for patriotic education is determined primarily by the fact that moral, military-patriotic education in the family is carried out primarily on the basis of the experience of adult family members. The state and society should contribute in every possible way to strengthening this social phenomenon, since it is on a healthy family that the safety of these institutions ultimately depends.

A relatively new phenomenon is the so-called "corporate patriotism".There is nothing wrong with employees of a firm or even an industry caring about professional prestige. But it is unacceptable when this activity is opposed to the national interests. Unfortunately, in our country this model is quite common. The interests of certain financial and industrial groups are lobbied in the highest legislative body of the country, which directly contradict the interests of the country. Suffice it to recall the decision to import radioactive waste from abroad.

Special mention should be made of the patriotism of the public state elite. This problem is most acute in transitional, crisis periods, when established stereotypes break down, which leads to deformations of patriotic consciousness. For the public and state elite, patriotic consciousness can act not only as a kind of “litmus test” signaling the state of society and the state, but also be a powerful tool that can have a serious impact on them.

The elite cannot exist without the masses of the people in the same way that the people lose themselves without an elite with a national psychology. Only "... socially active members of society are generators of social progressive development ...", but the vector of this movement may not always meet the interests of the whole society.

It should be emphasized that the representatives of the elite can be divided into two groups: "...actors who prefer to look back at knowledge proven by experience, or actors who deny the value of accumulated knowledge...". Otherwise, they can be called conservatives (or supporters of traditionalism) and liberals (or supporters of innovations). When we are talking about patriotism, in no case should we forget that it was nurtured by the experience of many generations, and the accumulation of knowledge by our ancestors provides for their reasonable use, but by no means their rejection. It is the attitude to the past that distinguishes the liberal and a conservative. “Too free, sometimes dismissive attitude to knowledge, ignoring the ideologeme “to think about the future, remembering the past” characterizes a liberal thinker. Too often, the changes a liberal advocates become valuable to him in and of themselves. Thus, the purpose for which they are carried out is ignored. The conservative, not being an opponent of innovations, nevertheless, believes that they make sense only when they are a reaction to a certain specific flaw in the surrounding reality.

Consequently, conservative methods most carefully and constructively transform patriotism. But, at the same time, patriotism itself is a universal conservative tool aimed at restoring, maintaining and maintaining social and political unity and harmony.

It is not easy to study this kind of group patriotism, in which the subject is nation. The complexity is caused, firstly, by the fact that the line between patriotic and nationalist worldviews is extremely thin. In addition, the appearances of the same ethnic group at different stages of historical development can differ significantly, which, however, does not detract from the importance of continuity between them. Naturally, the patriotism of the Russians of the era of Vladimir I differed significantly from the patriotism of their descendants from the time of Dmitry Donskoy, and the love for the Fatherland of the Russian people under the reign of Ivan the Terrible from the same feeling of the subjects of Peter I. But, nevertheless, they are all united by one root that nourished this great feeling from time immemorial.

Secondly, the difficulty lies in the fact that the understanding of patriotism has significant differences among different nations. These differences are due to the peculiarities of the mentality of these peoples. Moreover, approaches to understanding patriotism may not coincide even among those ethnic groups that belong to the same civilization.

The most difficult to study is patriotism, the bearer of which is society as a whole. Public patriotism cannot be regarded as a conglomeration of individuals, although it is in them that it has its source. It accumulates the general, basic that is contained in the multitude of individual and group consciousnesses. It seems extremely important that public patriotism grows on a fairly concrete basis. It is internally connected with the previous development of society. The law of historical continuity and connection operates. In the public patriotic consciousness, the main needs and interests of society in a given historical stage.

There is an interdependence of individual, group and public patriotism. The consciousness of the individual is reflected in various means and forms of communication, thereby becoming the property of public consciousness. And the results of the consciousness of society spiritually enrich the individual.

The patriot correlates with his individuality the traditions of the family that raised him, the experience of the social group to which he refers himself, the characteristics of the nation to which he belongs, the requirements of the society in which he lives. From the combination of this diversity, his patriotism is formed.

Patriotism is one of the fundamental needsindividuals, groups, societies.

A need in general is a need for something to maintain life, an internal stimulus of activity. Man, as a social subject, differs from the rest of the animal world in that, unlike the latter, adapting to the environment, he actively transforms nature and society. This is due to the satisfaction of existing needs, which, in turn, leads to the generation of new ones that require satisfaction.

The patriotism of a person as a need is the need to feel oneself a part of the whole, the awareness of the justification of one's existence through the affirmation of the existence of the society to which this person belongs. Such a need is a multi-level spiritual phenomenon that receives its initial development at the early, pre-state stages of the evolution of society. Subsequently, such proto-patriotism in relation to the group develops into forms of patriotism of a developed society and state. The highest manifestation of individual patriotism should be regarded as a need in which spiritual motives dominate over material ones, since a patriot is able to sacrifice not only his health, but also his life for the sake of his Motherland, which cannot be explained by material reasons.

The patriotism of a social group and society as a whole is a need to preserve oneself as an integrity that has a certain development perspective. Satisfaction of such a need is possible only through the affirmation of the need for patriotism at the personal level. Therefore, patriotism acts as a kind of indicator that can warn government authorities about the state of the spiritual life of society and the state.

Conclusion

Patriotism is a feeling of love for one's Fatherland manifested in activity. It combines components such as careabout your fatherland a responsibilityfor him and respectto him. Patriotism cannot be limited only to the framework of class interests and relations, at the same time it is not permissible to completely ignore them.

The structure of patriotism is represented by such elements as patriotic consciousness, patriotic activity, patriotic attitude and patriotic organization. Patriotic consciousnessis a special form of social consciousness, closely related to its other forms. Patriotic activityacts as a defining component of patriotism, as it implements patriotic interests and values in the form of specific actions and deeds. In the structure of patriotic activity, static and dynamic aspects are distinguished.

Patriotic relationsis a system of connections and dependencies of the activities of individuals and their groups regarding the upholding of the needs and interests related to their homeland. To patriotic organizationinclude institutions involved in patriotic education and patriotic propaganda.

The main functions of patriotism are identification, organizational - mobilizing and integrating. Identificationthe function is manifested in the realization of the need to identify the individual with a particular social group or society as a whole. Content organizational and mobilizingthe function of patriotism is to encourage patriotic activities of individuals, as well as their groups. Meaning integrationthe function of patriotism is determined by its ability to unite various individuals and social groups.

The basis for the classification of patriotism can be its subject. Proceeding from this, the patriotism of an individual, a social group (families, elites, nations), society as a whole is distinguished.

Thus, patriotism is considered as a need of an individual, social group, society, which is a system-forming factor of their existence. The successful future of all mankind depends on a careful attitude to patriotism.

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Types of patriotism

Patriotism can manifest itself in the following forms:

polis patriotism- existed in ancient city-states (polises);
imperial patriotism- maintained feelings of loyalty to the empire and its government;
ethnic patriotism- at the base has feelings of love for his ethnic group;
state patriotism- at the base lie feelings of love for the state.
leavened patriotism (cheers-patriotism)- at the base lie hypertrophied feelings of love for the state and its people.

Patriotism in history

A car magnet is a popular way to show patriotism for all parties in the US 2004

The concept itself had a different content and was understood in different ways. In antiquity, the term patria ("homeland") was applied to the native city-state, but not to wider communities (such as Hellas, Italy); thus, the term patriota meant an adherent of his city-state, although, for example, a feeling of general Greek patriotism existed at least since the time of the Greco-Persian wars, and in the works of Roman writers of the early Empire one can see a peculiar feeling of Italian patriotism.

Imperial Rome, in turn, saw Christianity as a threat to imperial patriotism. Despite the fact that Christians preached obedience to the authorities and offered prayers for the well-being of the empire, they refused to take part in imperial cults, which, in the opinion of the emperors, should contribute to the growth of imperial patriotism.

The preaching of Christianity about the heavenly homeland and the idea of the Christian community as a special "people of God" raised doubts about the loyalty of Christians to the earthly fatherland.

But later in the Roman Empire there was a rethinking of the political role of Christianity. After the adoption of Christianity by the Roman Empire, it began to use Christianity to strengthen the unity of the empire, counteract local nationalism and local paganism, forming ideas about the Christian empire as the earthly homeland of all Christians.

In the Middle Ages, when loyalty to the civil collective gave way to loyalty to the monarch, the term lost its relevance and acquired it again in modern times.

In the era of the American and French bourgeois revolutions, the concept of "patriotism" was identical to the concept of "nationalism", with a political (non-ethnic) understanding of the nation; for this reason, in France and America at that time, the concept of "patriot" was synonymous with the concept of "revolutionary". The symbols of this revolutionary patriotism are the Declaration of Independence and the Marseillaise. With the advent of the concept of "nationalism", patriotism began to be opposed to nationalism, as commitment to the country (territory and state) - commitment to the human community (nation). However, often these concepts act as synonyms or close in meaning.

The Rejection of Patriotism by the Universalist Ethic

Patriotism and Christian Tradition

Early Christianity

The consistent universalism and cosmopolitanism of early Christianity, its preaching of a heavenly homeland as opposed to earthly fatherlands, and the notion of the Christian community as a special "people of God" undermined the very foundations of polis patriotism. Christianity denied any differences not only between the peoples of the empire, but also between the Romans and the "barbarians". The apostle Paul taught: “If you have risen with Christ, then seek the things above (…) putting on the new<человека>where there is no Greek, no Jew, no circumcision, no uncircumcision, barbarian, Scythian, slave, free, but Christ is everything and in everything "(Colossians 3:11). According to the apologetic "Epistle to Diognetus" attributed to Justin Martyr, “They (Christians) live in their own country, but as strangers (…). For them, every foreign country is a fatherland, and every fatherland is a foreign country. (...) They are on earth, but they are citizens of heaven " The French historian Ernest Renan formulated the position of the early Christians as follows: “The Church is the homeland of the Christian, as the synagogue is the homeland of the Jew; Christian and Jew live in every country as strangers. A Christian hardly recognizes a father or mother. He owes nothing to the empire (…) The Christian does not rejoice in the victories of the empire; he considers public disasters to be the fulfillment of prophecies dooming the world to destruction from barbarians and fire. .

Contemporary Christian Authors on Patriotism

Patriotism is undoubtedly relevant. This is the feeling that makes the people and every person responsible for the life of the country. Without patriotism there is no such responsibility. If I do not think about my people, then I have no home, no roots. Because the house is not only comfort, it is also the responsibility for the order in it, it is the responsibility for the children who live in this house. A person without patriotism, in fact, does not have his own country. And a "man of the world" is the same as a homeless person.
Recall the gospel parable of the prodigal son. The young man left home, and then returned, and his father forgave him, accepted him with love. Usually in this parable they pay attention to how the father acted when he accepted prodigal son. But we must not forget that the son, having wandered around the world, returned to his home, because it is impossible for a person to live without his foundations and roots.
<…>It seems to me that the feeling of love for one's own people is as natural to a person as the feeling of love for God. It can be distorted. And humanity throughout its history has more than once distorted the feeling invested by God. But it is.
And here is another very important thing. The feeling of patriotism should in no case be confused with a feeling of hostility towards other peoples. Patriotism in this sense is consonant with Orthodoxy. One of the most important commandments of Christianity: do not do to others what you do not want them to do to you. Or, as it sounds in the Orthodox doctrine in the words of Seraphim of Sarov: save yourself, acquire a peaceful spirit, and thousands around you will be saved. The same patriotism. Do not destroy in others, but build in yourself. Then others will treat you with respect. I think that today this is the main task of patriots in our country: the creation of our own country.

Alexy II. Interview to the newspaper "Trud"

On the other hand, according to the Orthodox theologian Abbot Peter (Meshcherinov), love for the earthly homeland is not something that expresses the essence of Christian teaching and is mandatory for a Christian. However, the church, at the same time, finding its historical existence on earth, is not an opponent of patriotism, as a healthy and natural feeling of love. At the same time, however, she “does not perceive any natural feeling as a moral given, for a person is a fallen being, and a feeling, even such as love, left to itself, does not leave the state of fall, but in a religious aspect leads to paganism.” Therefore, "patriotism has dignity from a Christian point of view and receives an ecclesiastical meaning if and only if love for the motherland is an active implementation of God's commandments in relation to it."

Contemporary Christian publicist Dmitry Talantsev considers patriotism an anti-Christian heresy. In his opinion, patriotism puts the homeland in the place of God, while "the Christian worldview implies the fight against evil, the upholding of the truth, completely regardless of where, in which country this evil occurs and the departure from the truth."

Contemporary criticism of patriotism

In modern times, Leo Tolstoy considered patriotism a feeling "rude, harmful, shameful and bad, and most importantly - immoral." He believed that patriotism inevitably gives rise to wars and serves as the main support for state oppression. Tolstoy believed that patriotism was deeply alien to the Russian people, as well as to the working representatives of other peoples: in all his life he had not heard from the representatives of the people any sincere expressions of a feeling of patriotism, but on the contrary, he heard many times expressions of disdain and contempt for patriotism.

Tell people that war is bad, they will laugh: who does not know this? Say that patriotism is bad, and most people will agree to this, but with a small caveat. Yes, bad patriotism is bad, but there is another patriotism, the one we hold on to. - But what is this good patriotism, no one explains. If good patriotism consists in not being aggressive, as many say, then after all, all patriotism, if it is not aggressive, is certainly restraining, that is, that people want to keep what was previously conquered, since there is no such country that It would not be founded by conquest, and what has been conquered cannot be retained by other means than by the same means by which something is conquered, that is, by violence, murder. If, however, patriotism is not even restraining, then it is the restorative patriotism of the conquered, oppressed peoples - Armenians, Poles, Czechs, Irish, etc. And this patriotism is perhaps the worst, because it is the most embittered and requires the greatest violence. They will say: "Patriotism has bound people into states and maintains the unity of states." But after all, people have already united in states, this thing has been accomplished; why now support the exclusive devotion of people to their state, when this devotion produces terrible disasters for all states and peoples. After all, the very patriotism that brought about the unification of people into states is now destroying these very states. After all, if there were only one patriotism: the patriotism of the English alone, then one could consider it unifying or beneficent, but when, as now, there is patriotism: American, English, German, French, Russian, all opposed to one another, then patriotism is no longer connects and separates.

L. Tolstoy. Patriotism or Peace?

One of Tolstoy's favorite expressions was the aphorism of Samuel Johnson: Patriotism is the last refuge of a scoundrel. Vladimir Ilyich Lenin, in his April Theses, ideologically branded the "revolutionary defencists" as compromisers with the Provisional Government. University of Chicago professor Paul Gomberg compares patriotism with racism, in the sense that both involve moral obligations and human ties, primarily with representatives of "their" community. Critics of patriotism also note the following paradox: if patriotism is a virtue, and during the war, soldiers of both parties are patriots, they are equally virtuous; but it is for virtue that they kill each other, although ethics forbids killing for virtue.

Ideas for the synthesis of patriotism and cosmopolitanism

Cosmopolitanism is usually considered the opposite of patriotism, as the ideology of world citizenship and "homeland-world", in which "attachment to one's people and fatherland seems to lose all interest from the point of view of universal ideas." . In particular, such opposition in the USSR during Stalin's time led to a struggle against "rootless cosmopolitans".

On the other hand, there are ideas of synthesis of cosmopolitanism and patriotism, in which the interests of the homeland and the world, one's people and humanity are understood as subordinate, as the interests of the part and the whole, with the unconditional priority of universal human interests. Thus, the English writer and Christian thinker Clive Staples Lewis wrote: “patriotism is a good quality, much better than the selfishness inherent in an individualist, but universal brotherly love is higher than patriotism, and if they come into conflict with each other, then brotherly love should be preferred”. The modern German philosopher M. Riedel already finds such an approach in Immanuel Kant. Contrary to the neo-Kantians, who focus on the universalist content of Kant's ethics and his idea of creating a world republic and a universal legal and political order, M. Riedel believes that Kant's patriotism and cosmopolitanism are not opposed to each other, but mutually agreed, and Kant sees both in patriotism, so in cosmopolitanism manifestations of love. According to M. Riedel, Kant, in contrast to the universalist cosmopolitanism of the Enlightenment, emphasizes that a person, in accordance with the idea of world citizenship, is involved in both the fatherland and the world, believing that a person, as a citizen of the world and the earth, is a true “cosmopolitan”, in order to “promote the good of everything of the world, should have an inclination to be attached to his country.” .

AT pre-revolutionary Russia this idea was defended by Vladimir Solovyov, arguing with the neo-Slavophile theory of self-sufficient "cultural-historical types". . In an article on cosmopolitanism in the ESBE, Solovyov argued: “just as love for the fatherland does not necessarily contradict attachment to closer social groups, for example, to one's family, so devotion to universal interests does not exclude patriotism. The question is only in the final or highest standard for evaluating this or that moral interest; and, no doubt, the decisive advantage here must belong to the good of the whole of mankind, as including the true good of each part.. On the other hand, Solovyov saw the prospects for patriotism as follows: Idolatry in relation to one’s own people, being associated with actual enmity towards strangers, is thereby doomed to inevitable death. (...) Everywhere, consciousness and life are preparing for the assimilation of a new, true idea of patriotism, derived from the essence of the Christian principle: “by virtue of natural love and moral duties to his fatherland to consider its interest and dignity mainly in those higher blessings that do not divide, but unite people and peoples ” .

Notes

in Brockhaus and Efron contains words about P. as a moral virtue.
Survey example public opinion shows that the majority of respondents support patriotic slogans.
"Culture shock" of August 2, a discussion about Russian patriotism, Viktor Erofeev, Alexei Chadayev, Ksenia Larina. Radio "Echo of Moscow".
on the VTsIOM website.
An example of the interpretation of patriotism: “Archpriest Dimitry Smirnov:“ Patriotism is love for one’s country, and not hatred for someone else’s” - Interview with Archpriest of the Russian Orthodox Church Dimitry Smirnov to Boris Klin, Izvestia newspaper, September 12. Among the theses of the interviewee: patriotism is not related to the attitude of a person to the policy of the state, patriotism cannot mean hatred for someone else, patriotism is cultivated with the help of religion, etc.
Information material of VTsIOM. 2006 opinion poll report on Russian patriotism. In this report, there is no common perception of society about patriotism and patriots.
An example of the interpretation of patriotism: The virus of betrayal, unsigned material, an article from a selection of the website of the far-right nationalist organization RNE. It contains the opinion that it is the duty of a true patriot to support anti-Zionist actions.
Georgy Kurbatov The evolution of the polis ideology, the spiritual and cultural life of the city. Archived from the original on November 19, 2012. Retrieved November 12, 2012.
See English. Wikipedia
http://ippk.edu.mhost.ru/content/view/159/34/
http://kropka.ru/refs/70/26424/1.html
Epistle to Diognetus: Justin Martyr
E. J. Renan. Marcus Aurelius and the end of the ancient world
Alexy II. Interview to the newspaper "Trud" / November 3, 2005
about. Peter (Meshcherinov). Life in the church. Reflections on patriotism.
D. Talantsev. Heresy of Patriotism / Treasure of Truth: Christian Magazine
http://az.lib.ru/t/tolstoj_lew_nikolaewich/text_0750-1.shtml
Paul Gomberg, "Patriotism is Like Racism," in Igor Primoratz, ed., Patriotism, Humanity Books, 2002, pp. 105-112. ISBN 1-57392-955-7.
Cosmopolitanism - Brockhaus and Efron Small Encyclopedic Dictionary
"cosmopolitans". Electronic Jewish Encyclopedia
Clive Staples Lewis. Just Christianity
http://www.politjournal.ru/index.php?action=Articles&dirid=67&tek=6746&issue=188
Universalism of human rights and patriotism (Kant's political testament) (Riedel M.)
Boris Mezhuev
[Patriotism]- an article from the Small Encyclopedic Dictionary of Brockhaus and Efron
// Encyclopedic Dictionary of Brockhaus and Efron: In 86 volumes (82 volumes and 4 additional). - St. Petersburg. , 1890-1907.

Why is it not fashionable to love your native country now

Let us turn to a fairly complex problem and try to find, if not a comprehensive solution, then at least a complete answer. What happened in modern society, why is devotion to the Fatherland arouses a smile?

Is it really not important to love the motherland

Many opposition media promote the desire to overthrow existing traditions and change them radically. It is in trend, especially among young people. You can endlessly scold new trends, politicians and oppositionists. But sticking to a strictly conservative course is also not perfect option developments, as history has shown. The best changes are those that people feel weakly. Our psychology is this: almost always we resist something new, and therefore it is important that people feel comfortable.

Maybe not that generation

There are so many opinions now that the youth has deteriorated. I stopped respecting elders, appreciating help, moral principles. Give these people a few decades, they will live and see that without the past there is no movement into the future. Hundreds of talented people are also born into the world, nothing seems to have changed. And the spirit of rebellion inherent in youth is a very transient thing.

It's about ourselves

But this is more like the truth. We, without noticing it, are developing on the one hand, and degrading on the other. Let's take one ambiguous example.

A scientist who had studied evolution from the point of view of biology for a long time decided to look at it from a philosophical point of view. A person works forever - it is believed that it was labor that made him such a monkey. At the same time, people have driven themselves into a trap - how many people can afford to live so as not to work and enjoy life? Only the rich. So what then is the philosophical meaning of evolution?

But back to our question. What is wrong with us? We gradually began to forget the traditions and foundations of previous generations. Something has become obsolete, something was inherent only to a certain time, something has become a ridiculous ritual. This is how we slowly began to devalue the love of the motherland.

Another underestimated factor is external influence. Young immature minds, subjected to forced attacks of other people's opinions and arguments, are capable of generating doubts in their young soul. That's why true patriotism- this is a feeling that can and should hide in the days of such trials - it will give strength and patience.

How to revive love for the motherland

To answer this question, we need to look at what values are important for modern society.

Science and technology

Smart is the new sexy! You can now hear variations of such a phrase from everywhere: on the radio, on TV. Technology is not only our future, but also the values of our generation. Where does science begin? From education.

A big problem for many is getting knowledge for quite a lot of money. Many, knowing that they supposedly won’t learn anything in higher institutions, simply buy “crusts”. And this is a very scary trend, if you think about it. How many people in our country can cripple other people, break things, lives, just because they decided to get a diploma in transition.

No one is going to make education free just like that, this is a fact that needs to be accepted. Despite this, young people understand that being a pro in their field means honor and respect. Most, even in the absence of money for education, try to get knowledge from books, other people's research - they try to get all the experience on their own. This trend can save the new generation a correct understanding of love for the motherland.

Defense of the native land

Patriotism is a concept that is considered in many social science textbooks as the defense of one's Fatherland from internal and external enemies.

But let's take a look at modern society: a huge number of guys dream of "sloping" from the army, knowing what hardships and trials they will have to endure.

The priorities are wrong now. The great word - "patriot" - was vulgarized, beaten and left to die. First of all, you need to think about what values were instilled in the child in the family - not to intimidate with the army, the barracks, vicious ensigns, but to tell what all these tests will teach.

On the other hand, the army institute is working terribly now - there are many cases when guys who have served were brought home in a wheelchair. And no, they were not in hot spots. This is how their "comrades" tried. Everything comes from the family. Here we come to the main point.

Traditional family values

A strong family of the traditional type is able to educate a strong personality independent of external influence, which adequately assesses what is happening in the country and in the world as a whole. Such a person is able not only to love his homeland, but also to protect it.

Even if the family could not give that strong moral layer capable of protecting the child, teaching him to appreciate and love his homeland, then he himself can and must take on the role of an educator. If not parents, then the right teachers, church, faith - all this contributes to understanding and logically explains what patriotism implies, what love for oneself and people means.

Examples of heroism in Russia: great deeds in the name of the Fatherland

What to study younger generations, if not on the experience of the elders? We offer to look at the heroic deeds of our compatriots, committed out of love for their native land.

The Great Patriotic War is rich in examples. We will present only those of them, which are almost forgotten. Little is written about them in books and articles, they rarely speak with schoolchildren in classroom hours. Memory - highest award for a warrior, which he cannot be deprived of.

Katya Zelenko

She entered the history of Russia as the first female pilot who used a ram to destroy an enemy aircraft. Her little Su-2 bomber fought German stubbornness to the last - until the ammunition ran out.

Our heroine decided to take a desperate act, which became fatal in her life. Her self-sacrifice, not for fame or money - it was important, had value for herself. Katya was brought up correctly: her love for the motherland was reflected in a heroic deed.

Dima Komarov

The feat of this man truly shows who a patriot is and what patriotism is. He, leading a small detachment of volunteers, rammed into a huge German armored train. And after a successful operation, the only one from the whole team was able to survive.

Such behavior is admirable: a person sought to do the literally impossible. However, faith in himself, his own strengths and upheld values, helped him make a decision.

Kolya Sirotinin

This example seems unrealistic, but the events are documented and took place. This man, together with his friend, opposed a full-fledged German army.

When a comrade-in-arms died, Kolya began to fight back alone. The result of this was the destruction of 17 tanks and armored personnel carriers, the killing of almost six dozen German soldiers. After Sirotkin ran out of ammunition and grenades, the Germans asked him to surrender. However, the one with the last machine gun flew at the enemy - that's the whole answer. young hero died but did not give up.

Epistinia Stepanova

Now it is quite difficult to understand what belongs to patriotism and what does not. And is it possible to measure love for the motherland by heroic deeds alone?

Epistinia is a unique woman, she gave birth and raised 15 children, ten of whom went to war and did not return. Yes, you should never forget about the everyday feat in the war. As Tatyana Tolstaya wrote in one of her stories: “Women have gone through a difficult path of change from the beginning of the 20th century to the present. These beautiful, fragile undines, as it turned out, can be strong and courageous, only time will require them.”

It is quite difficult to briefly describe what patriotism is, to give it a definition, since this concept is very broad. If you take it narrowly, considering the concept from textbooks, then this is just a feeling - and most often it is one-sided.

If we look at the problem from the other side, we can single out an approach in which a person who loves his country is a true citizen who honors the memory of the past generation and takes care of his values.

Yes, now there is a deep problem of depreciation of this phenomenon, but also in society, it is possible to outline the main trends that will allow traditional values to be instilled in young people in the future. In this, by the way, the appeal to one's roots and origins helps a lot. Order a beautifully designed Genealogy Book from us, and you will be satisfied with the result for several reasons at once: the good quality of the work performed and familiarity with previous generation, its history.

love for the fatherland, devotion to it, the desire to serve its interests with their actions. With the transition of tribes to a settled agricultural way of life, patriotism acquires its specific meaning, becoming love for the native land. This feeling naturally weakens in urban life, but here a new element of patriotism develops - attachment to one's cultural environment or to one's native citizenship. With these natural foundations of patriotism as a natural feeling, its moral significance as a duty and virtue is combined. The basic debt of gratitude to parents, expanding in scope, but without changing its nature, becomes an obligation in relation to those social unions, without which parents would produce only a physical being, but could not give him the advantages of a worthy, human existence. A clear awareness of one's duties in relation to the fatherland and their faithful fulfillment form the virtue of patriotism, which from ancient times had a religious meaning, the fatherland was not only a geographical and ethnographic term - it was the patrimony of a special god, who himself, in all likelihood, was more or less distant transformation of the deceased ancestor. Thus, service to the motherland was an active service of worship, and patriotism coincided with piety. The cult did not depend on the homeland, but the homeland, as such, was created by the cult: the fatherland was the land of the father's gods, and therefore the fugitives, who carried these gods with them, founded a new fatherland through them. Taking foreign gods to oneself was the most durable means for conquering foreign lands, as was done by the Romans. The peaceful syncretism of various cults, which prevailed among the Hellenes, also contributed to the weakening of local patriotism. By the end of the ancient world, Greek mixing and Roman absorption led to the formation of a dual patriotism that finally abolished ethnographic and geographical boundaries: patriotism of the general state and patriotism higher culture. In the minds of the prophets and apostles, the first, earthly fatherland had to perish in order to be reborn in the all-embracing kingdom of God. All peoples were equally called to the knowledge and creation of this kingdom, and this consecrated national patriotism, but only under the condition of all-human solidarity, i.e. as love for one's people is not against others, but together with all others. Not only for the fulfillment, but also for the awareness by the majority of mankind of this supreme demand, a transitional process that has not yet ended, characterized by the predominance of exclusively national patriotism and hostile rivalry of peoples, was needed. In the Middle Ages, the enmity of peoples was of no fundamental importance, yielding to the theocratic idea of the kingdom of God in its two historical materializations - church and state. Natural love for the nearest fatherland existed, but resolutely obeyed in moral consciousness requirements of a higher universal order. Just as the prophet Jeremiah once preached to the Jews political self-denial and obedience to a foreign conqueror, just as Isaiah saw the savior of his people in the Persian king Cyrus, so the greatest patriot of Italy, Dante, called on the German emperor to save his fatherland from beyond the Alps. Initially, the fatherland was sacred as the patrimony of its own, real god, now it itself is recognized as something absolute, it becomes the only or, at least, the highest object of worship and service. Such idolatry towards one's own people, being associated with actual enmity towards strangers, is thereby doomed to inevitable death. AT historical process more and more, the action of the forces that unite humanity is revealed, so that exclusive national isolation becomes a physical impossibility. Consciousness and life are preparing for the assimilation of a new, true idea of patriotism, derived from the essence of the Christian principle: “by virtue of natural love and moral obligations for one’s fatherland, to place its interest and dignity mainly in those higher blessings that do not divide, but unite people and nations ".

To the fatherland, devotion to him, the desire to serve his interests with his actions. P. - “... one of the deepest feelings. isolated fatherlands fixed for centuries and millennia" (Lenin V.I., PSS, t. 37, With. 190) .

In the conditions of the development of capitalism, the formation of nations, education nat. states P. becomes an integral part of societies. consciousness. However, as class antagonisms intensify, with the transformation of the bourgeoisie into the ruling class, its bourgeoisie ceases to reflect the nationwide. moments, as it was during the period of the struggle against feudalism, merges with nationalism and chauvinism, is limited to exploitative interests, because "... above the interests of the fatherland, the people and anything else, he puts the protection of his alliance of the capitalists of all countries against the working people ..." (ibid., t. 36, With. 328-29) . characteristic of the petty bourgeoisie nat. limitations and nat. selfishness, which determine its attitude to the fatherland and to others peoples.

AT bourgeois society acts as a spokesman for indigenous nat. interests of the people, and therefore the bearer of genuine P. In Art. “On the National Pride of the Great Russians,” written during the First World War, V. I. Lenin noted: “Is national pride alien to us, Great Russian conscious proletarians? Of course not! We love our country and our homeland, we work most of all to ensure that its working masses (i.e. 9/10 of its population) raise democrats and socialists to the conscious life" (ibid., t. 26, With. 107) . Genuine P. is incompatible with either cosmopolitanism or nationalism.

During the socialist revolution is changing the social fatherland, ch. the content of this concept is nat. pride and a true fatherland of the working people, a socialist is being formed. all-nar. P., harmoniously combining love for the best nat. traditions of their people with selfless devotion to socialism and communism and with respect for others peoples. Socialist P. is inextricably linked with span. internationalism. In the words of Lenin, “without this patriotism we would not have achieved the defense of Soviet Republic, the destruction of private property ... This is the best revolutionary patriotism " (ibid., t. 42, With. 124) . In the conditions of consolidation and development in the USSR of a new historical. community - Soviet people- there is a formation of all-Soviet political. and socio-psychological. values. There is a public pride owls. man - an important element of socialist. P. With the formation of the world socialist. system "... the patriotism of the citizens of a socialist society is embodied in devotion and loyalty to their homeland, to the entire community socialist countries» (Program CPSU, 1974 , With. 120) . Ideas and socialist. P. act as important factor political and labor activity of the masses during the communist. construction. Upbringing owls. people in the spirit of organic combinations of socialist P. and internationalism CPSU considers it one of its most important tasks.

Materials of the XXVI Congress CPSU, M., 1981; Leninism and nat. question in modern conditions, M., 19742; Rogachev P. M., Sverdlin?. ?., P. and societies. , M., 1974;

Philosophical encyclopedic dictionary. - M.: Soviet Encyclopedia. Ch. editors: L. F. Ilyichev, P. N. Fedoseev, S. M. Kovalev, V. G. Panov. 1983 .

PATRIOTISM

(from Greek πατριώτης - compatriot, lat. patria - fatherland) - love for the fatherland, devotion to it, the desire to serve its interests with its actions; "... one of the deepest feelings fixed for centuries and millennia by isolated fatherlands" (V. I. Lenin, Soch., vol. 28, p. 167). P.'s rudiments arose in primitive society, where they were based on a sense of blood connection between all members of a clan or tribe. With the decay of primitive society, the sense of nature. attachment to the native land, native language, etc. connects with the awareness of citizenship. responsibilities towards an increasingly complex society. whole. P. is expressed in the desire of people for economic, social and cultural development home country to protect it from foreign invaders. In exploiting societies, the feeling of P. is combined among the working people with indignation at injustice. existing societies. orders.

In doburzh. P.'s era was not formalized ideologically, remaining Ch. arr. element of social psychology. P. develops into an ideology in connection with the formation of nations and nat. state-in. Burzh. revolutionaries who fought against the feudal-estate order, spoke on behalf of the fatherland, hiding from themselves behind the national. slogans class-limited their struggle. With the development of capitalism and the identification of antagonistic. nature of bourgeois societies. relationships in flight. the environment is developing an increasingly hostile attitude towards the economic. and political stand the bourgeoisie fatherland. The first programmatic document of Marxism, the Manifesto of the Communist Party, expressed this in the words: "Workers have no fatherland. They cannot be taken away from them what they do not have" (Marx K. and Engels F., Soch., 2nd ed., vol. 4 , p. 444). In the era of imperialism with the intensification of the class struggle within the bourgeois. homelands, the former, national bourgeoisie is being replaced by nationalism and cosmopolitanism. The prostitution of the working people, especially the peasantry, becomes an object of chauvinism for the bourgeoisie. speculation. The proletariat, fighting for the revolution. the reorganization of society and the building of socialism most consistently expresses the fundamental interests of one's country, of the entire people. In the article “On the National Pride of the Great Russians,” written during the First World War, in an atmosphere of chauvinism, Lenin wrote: “Is it alien to us, Great Russian class-conscious proletarians, a sense of national pride? above all, we are working to raise the working masses (i.e., 9/10 of the population) to the level of the conscious life of democrats and socialists" (Soch., vol. 21, p. 85).

Dep. representatives and groups of the bourgeoisie, especially in the conditions of national liberation. movements, participate in modern. era in the patriotic the struggle of the peoples for the national and peace. But the bourgeoisie is very contradictory and ambivalent in this struggle, in the end its selfish. puts class interests above the interests of the fatherland, motherland. On the contrary, the proletariat in the just, nat.-liberate. wars protects and bourgeois. fatherland: he is not indifferent in what social-political. conditions he fights for his liberation - in the conditions of bourgeois. republic or imperialist, colonial oppression and despotism. But, defending the bourgeoisie. the fatherland, the proletariat defends first of all the rights and freedoms of the people, their homeland and culture, and not the rule of the bourgeoisie. In this sense, the concepts of "fatherland" and "homeland" among the working class and working people are antagonistic. society do not coincide: the homeland fixes only the country and its culture created by the people, while the concept of the fatherland also includes the social-political. build, i.e. dominance of one class over another. However, under socialism, these concepts merge and completely coincide: P. as a sense of nature. love for one's people merges with the devotion of societies. and political building the country.

Higher P. - socialist. P. Since in the course of the socialist. transformations, a single one is formed, consisting of workers, peasants and labor intelligentsia, soldered by a common goal of the struggle for socialist. P. becomes popular. It is based on the high consciousness of the masses and is active, active; a characteristic feature of it is the spread to the area of \u200b\u200beveryday labor bunks. masses, which found its brightest in the socialist. competition. Socialist P. is organically combined with span. internationalism. This is evidenced by the nations Soviet Union and that great help, to-ruyu rendered and renders owls. the people will free the peoples of other countries in them. struggle against imperialism and in building a new life. With the emergence of the world system of socialism, the socialist movement itself expanded. fatherland of the working people, the content of the concept of socialist was also enriched. P. "... With the formation of the world system of socialism, the patriotism of the citizens of a socialist society is embodied in devotion and loyalty to their homeland, to the entire community of socialist countries" (Programma KPSS, 1961, p. 120). Education of all owls. people in the spirit of an organic combination of socialist. P. and proletarian internationalism, the CPSU considers the primary task of its ideological. work.

N. Gubanov. Moscow, P. Rogachev, M. Sverdlin. Volgograd.

Philosophical Encyclopedia. In 5 volumes - M .: Soviet Encyclopedia. Edited by F. V. Konstantinov. 1960-1970 .

Synonyms:

See what "PATRIOTISM" is in other dictionaries:

patriotism- a, m. patriotisme m. Love for one's fatherland, devotion to one's people, readiness for any sacrifices and deeds in the name of the interests of one's homeland. ALS 1. Incessant exclamations, pouting, boastfulness, which is most noticeable that there is nowhere ... ... Historical Dictionary of Gallicisms of the Russian Language

Patriotism: the belief that your country is better than others because you were born in it. George Bernard Shaw Right or wrong, this is our country. Stephen Decatur Don't ask what your homeland can do for you, ask what you can do for... Consolidated encyclopedia of aphorisms

- (Greek). Love for the fatherland. Dictionary of foreign words included in the Russian language. Chudinov A.N., 1910. PATRIOTISM Greek, from patria, fatherland. Love for the fatherland. Explanation of 25,000 foreign words that have come into use in the Russian language, with ... ... Dictionary of foreign words of the Russian language

Hurray for patriotism, love for the fatherland, love for the motherland, love for the fatherland Dictionary of Russian synonyms. patriotism love for the motherland, love for the fatherland; Fatherland (outdated) Dictionary of synonyms of the Russian language. Practical guide. M.: Russian language. Z.E.… … Synonym dictionary

- (patriotism) Always defined as love for one's country or ardent defense of its interests. Patriotism as such does not require a program of action; it activates and inspires nationalism, but is itself not always nationalist. AT… … Political science. Dictionary.

Patriotism- Patriotism ♦ Patriotisme Love for the motherland, free from blindness and xenophobia. Distinguished from nationalism (Nationalism) and sometimes serves to disguise it. Nationalism is, as a rule, someone else's patriotism, while patriotism is nationalism ... ... Philosophical Dictionary of Sponville