Summary: Ecological culture of society. Theoretical foundations for the formation of ecological culture in the lessons of natural history

By definition, B.T. Likhachev essence ecological culture can be considered organic the unity of ecologically developed consciousness, emotional and mental states and scientifically substantiated volitional utilitarian-practical activity.
TO components of ecological culture relate:

1) cognitive, environmental knowledge and skills;

2) , perceptual-emotional formation of spiritual and emotional sphere

3) axiological value orientations;

4) activity environmentally sound behavior.

In the concept of continuous ecological education indicates that formation of the foundations of ecological culture as personality traits include:

1) formation knowledge about the unity of nature, its significance for human life, about interaction in the system man - nature - society;

2) formation intellectual and practical skills on studying, evaluating, improving the state of the environment;

3) education value orientations ecological character;

4) formation motives, needs, habits expedient behavior and activity, the ability of scientific and moral judgments on environmental issues;

participation in active practical activities for the protection environment

25. Environmental education in the study of the integrative course "The World Around", its content, and stages.

Concept general secondary environmental education considers it as a continuous process of learning, education and development of the individual, aimed at the formation of a system of scientific and practical knowledge and skills, value orientations, behavior and activities that ensure a responsible attitude to the natural and social environment and health.

Scientists-teachers involved in environmental education (I.D. Zverev, A.N. Zakhlebny, I.T. Suravegina, L.P. Simonova, etc.) think that purpose environmental education is becoming ecological culture individual and society.

IN the basis for highlighting the mandatory minimum content of the environmentaleducation in primary school scientific concept about a living organism and its relationship with the environment.

Environmental content It is aimed at forming relationships that are a fusion of knowledge, feelings and actions. It includes scientific-cognitive, value, normative and activity aspects.

Scientific and educational aspect nature management allows perceive nature as a whole where objects of inanimate and living nature are closely interconnected.

Value aspect substantiates the need to protect natural objects, a complex of moral, aesthetic, cognitive, practical, sanitary and hygienic and other values ​​and their significance in human life.

Regulatory aspect reflects norms of human behavior in nature, introduces them, teaches them to act in accordance with them.

Activity aspect provides for the acquisition of relevant knowledge rules and regulations, enabling real help plants and animals, reproduce natural resources.
These aspects underlie the definition of the main objectives of the initial environmental education that requires:

1) prove u that everything in nature is interconnected;

2) help understand why a person should know natural connections: in order not to violate them, for the violation of natural bonds by people entails negative consequences(both for nature and for man himself;

3) teach build your behavior in nature based on knowledge of the relationships in it and an appropriate assessment of the possible consequences of one's actions (according to A.A. Pleshakov).

Content of ecological knowledge covers next round questions:
1. Variety of living organisms, their ecological unity; communities of living organisms.
Acquaintance with groups of living organisms allows you to develop in younger students an idea of some ecosystems, food and other addictions that exist in them. At the same time, an understanding of the unity and diversity of forms of wildlife is formed, an idea is given of communities of plants and animals living in similar conditions.
2. Communication p plant and animal organisms with habitat, morphofunctional adaptation to it; connection with the environment in the process of growth and development.

Familiarization with specific examples of plant life and animals, their relationship with certain environment habitat and complete dependence on it allows the student to form initial ideas of an ecological nature. Children learn that the mechanism of communication is the adaptability of the structure and functioning various bodies in contact with the external environment. At the same time, the labor of people is considered as an environment-forming factor.
3. Human like a living being environment that provides health and normal life.
Initial ideas about human ecology make it possible to acquaint children with human biological needs which can only be satisfied in a normal living environment. Children develop understanding self-values ​​of health and the first habits of a healthy lifestyle.

4. Usage natural resources V economic activity human, environmental pollution.
These are elements of social ecology that make it possible to demonstrate natural resources used in economic activity with some examples. This will allow children to develop an economical and careful attitude to nature, its riches.
5. Protection and restoration of natural resources.
All designated positions of the content of environmental knowledge are consistent with the content of the mandatory minimum of the educational component "The World Around".

In the study of natural science are determined three levels of development of ecological ideas(according to A.A. Pleshakov).

1st level. Objects of nature are considered separately without highlighting the links between them.

This level is reached in 1st grade; Children learn about the components of inanimate and living nature

2nd level. Are being considered relationship between non-living and living nature and within wildlife. the role of air, water, soil in the life of living organisms, what is the importance of plants and animals in nature. Install the following relationship m I eat plants and animals:

1) by habitat(students should be able to talk about the role of plants in the dispersal of animals);

2) by way of eating(children should learn how to make the simplest food chains);

3) participation of one species in the distribution of another(younger students should explain the role animals play in the distribution of fruits and seeds of plants).

Students should be able to find signs of adaptability of plants and animals to living conditions. At this level, information is quite consciously assimilated. on the protection of air, water, soil, plants and animals.
3rd level. Are being considered natural phenomena and processes(seasonal changes in nature, reasons for the change of natural zones from North to South, types of rotation of the Earth). Wherein causal relationships are established. At this level, particular attention is paid to changes in nature caused by human activities

Final goal environmental education-formation in humans readiness for rational activity in nature. This means that the following skills need to be developed:

1. navigate interdependencies natural components;

2. assess the state these components in terms of their well-being;

act in nature in such a way as not to harm it.

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ecological culture

Ecological culture presupposes such a way of life support, in which society forms the needs and ways of their implementation with a system of spiritual values, ethical principles, economic mechanisms, legal norms and social institutions that do not pose a threat to life on Earth.

The term "ecological" is most often understood as "related to the environment". In a broad sense, the environment is commonly understood as a set of natural (physical, chemical, biological) conditions and influences, as well as social factors. Modern programs environmental education often include special sections devoted to the study various aspects interpersonal relationships.

The word "culture" originally meant "cultivation, housekeeping", i.e. determined the behavior of people. Another, the most common meaning of this word today is associated with the designation of the sphere of spiritual life, i.e. with people's minds.

Ecological culture is the ability of people to use their environmental knowledge and skills in practical activities. Without an appropriate level of culture, people can at least have the necessary knowledge, but not own it. The ecological culture of a person includes his ecological consciousness and ecological behavior. Ecological consciousness is understood as a set of ecological and environmental ideas, worldview positions in relation to nature, strategies for practical activities aimed at natural objects. Ecological behavior is understood as a set of specific actions and deeds of people directly or indirectly related to the impact on the natural environment, the use of natural resources.

The formation of ecological culture is carried out taking into account the relevant socio-psychological patterns. Along with biologists, geographers, teachers and other "traditional" environmental specialists, sociologists and psychologists, as well as journalists and representatives of other creative professions, should be involved in the development of social and environmental programs.

The formation of ecological culture involves the restructuring of the worldview, the creation of a new system of values, the rejection of the consumer approach to nature, the formation of a person's ability to measure their needs with the possibilities of nature. It is necessary to abandon the former anthropocentrism, which manifested itself in the orientation of culture exclusively to man and his needs. It originated in antiquity classical era. It became the main feature of European culture during the Renaissance. Man at that time was considered as the center of the universe. If the beauty of nature was sung, then first of all the nature of the person himself, his body, appearance, speech, movements. Anthropocentrism has played an important role in the development of culture, entrepreneurship and business activity. He contributed to the disclosure creativity man, strengthened his faith in himself.

However, at present, the former anthropocentrism has exhausted itself and even become an obstacle to overcoming environmental difficulties. Today, a person can no longer focus only on himself and his needs, since the role and place of a person in the world have changed dramatically. Man has become a global factor that determines the scale and dynamics of the changes taking place on Earth. It depends on his actions whether there is life on Earth or not. Man must realize his new role and take responsibility for the preservation of the biosphere, all forms of life on our planet. The realization that a person must perform an important biospheric function, the role of a regulator of life on the planet, forms the basis of an ecological worldview and ecological culture.

The formation of an ecological culture that implies a new attitude to nature is impossible without taking into account the aesthetic factor, that is, the approach to nature as a special spiritual and aesthetic value. A person who is able to perceive the beauty of nature, to experience aesthetic feelings when communicating with it, the level of ecological consciousness will be immeasurably higher than that of a person who is indifferent to this beauty. However, in many people a utilitarian attitude towards nature prevails, and this pushes it back. aesthetic value to the second, and even more distant plan.

The essence of ecological culture, according to B.T. Likhachev, can be considered as an organic unity of ecologically developed consciousness, emotional and mental states and scientifically substantiated volitional utilitarian-practical activity. Ecological culture is organically connected with the essence of the personality as a whole, with its various aspects and qualities. So, for example, philosophical culture enables a person to comprehend and understand the purpose of a person as a product of nature and society; political - allows you to ensure an ecological balance between the economic activities of people and the state of nature; legal - keeps a person within the framework of interactions with nature permitted by laws; aesthetic - creates conditions for the emotional perception of beauty and harmony in nature; physical - orients a person to the effective development of his natural essential forces; moral - spiritualizes the relationship of the individual to nature, etc. The interaction of all these cultures generates ecological culture. The concept of "ecological culture" covers such a culture that contributes to the preservation and development of the "society-nature" system.

The ecological approach has led to the isolation within social ecology of such a concept as “ecology of culture”, within which ways of preserving and restoring are comprehended. various elements cultural environment created by mankind throughout its history.

Today, a sign of high culture in general and ecological culture in particular is not the degree of difference between the social and the natural, but the degree of their unity. Such unity achieves the stability of both nature and society, which form a socio-natural system in which nature becomes the “human essence of man”, and the preservation of nature becomes a means of preserving society and man as a species.

It is possible to define ecological culture as a moral and spiritual sphere of human life, characterizing the originality of his interaction with nature and including a system of interrelated elements: ecological consciousness, ecological attitude and ecological activity. As a special element, environmental institutions are designed to support and develop environmental culture at the level of public consciousness in general and a particular person in particular.

One of the important elements of ecological culture is ecological ethics. One of the greatest humanists of the 20th century A. Schweitzer (1875 - 1965) dealt with the problems of ecological ethics. Schweitzer was known as a researcher of J. S. Bach and an organist. In addition, he became a doctor of philosophy and theology. Having achieved so much in life, Schweitzer decides to leave as a doctor in one of the African colonies. There, at his own expense and donations from friends, he builds a hospital, where he works until the end of his life, until 1965.

Schweitzer suggested A New Look on the evolution and status of ethics in modern world. He believed that traditional ethics deals with the relationship of man to man and to society. And this was its main drawback. The new ethics should have as its subject the relationship of man to everything that exists, to the world as a whole. The basis of the new ethics should be the principle of reverence for life, in any of its natural qualities. Schweitzer believed that it is impossible to determine which of the forms of life is the most valuable, to give preference to one of them. All forms of life are equal. Respect for life is the basis of morality and the criterion of moral choice. Good is that which serves to preserve and develop life, evil is that which destroys life or hinders it. Man lives at the expense of other lives. This is a forced necessity. But if he harms another life, then he must clearly realize how necessary it is and limit the evil to a minimum.

The main criterion for the development of culture is the level of humanism achieved by society. Schweitzer offers a new, broader understanding of humanism, which takes into account the relationship of man with nature, recognizes the inherent value of not only the human person, but also nature, any manifestation of life on our planet. Schweitzer's variant of ethics is called non-anthropocentric, universal ethics.

There are other concepts of non-anthropocentric ethics. The American philosopher E. Laszlo believes that the new ethics should be based on the requirements of humanity's adaptation to the natural environment. Such an ethic can be created on the basis of an ideal of reverence for natural systems. One of the requirements of environmental ethics is concern for the natural conditions for the existence of future generations. It is unacceptable for the sake of the interests of current generations, for the sake of momentary economic and everyday benefits, to harm the interests of future generations. Looking to the future distinguishes ecological ethics from traditional ones.

Problems of environmental culture and environmental ethics occupy an important place in the activities of the Club of Rome. It is a non-governmental international organization founded in 1968. It brought together authoritative scientists, politicians, business representatives from many countries of the world. Among them are J. Forrester, D. Meadows, M. Mesarovic. The first president of the club was the Italian scientist A. Peccei (1908 - 1984).

The activities of this organization were aimed at a comprehensive understanding of global problems, the search for ways to solve them in practice and the formation of an appropriate public opinion. At the initiative of the club, a number of major research programs were carried out, published in the form of theoretical reports. These include "The Limits to Growth" (1972), "Humanity at the Turning Point" (1974), "The Barefoot Revolution" (1985) and others. social stratification in the world.

A. Peccei's book "Human Qualities" proclaims the need for a transition to a "new humanism", which should be based on three main postulates: a sense of globality, love for justice and rejection of violence. The main thesis of the concept of A. Peccei: the survival and future of mankind are possible only on the paths of human revolution, that is, through the improvement of the spiritual world of people, the improvement of human qualities.

Peccei sees the main cause of the global ecological crisis in the shortcomings of human psychology and morality - in his greed, selfishness, inclination to evil and violence. Peccei bitterly states that man, having the ability to produce many things, became like Gargantua, "developed in himself an insatiable appetite for consumption and possession, producing more and more, involving himself in a vicious circle of growth that has no end in sight." To solve environmental problems, a humanistic reorientation of humanity is necessary. A revolution is required in man himself, in the structure of his thinking and psychology, in the content of his abilities and the nature of his needs. A person must abandon the cult of wealth, the psychology of consumption, form a moral, responsible attitude towards nature. Peccei puts the question this way: either a person must change, or he is destined to disappear from the face of the Earth.

The term ecology comes from the Greek word "oikos" - home, homeland. Man is the only living being on the planet who has two houses, two "homelands" - the nature that gave birth to him and the huge world of spiritual and cultural values ​​that he himself generated. Therefore, in last years the term "ecology" was extended to this area, giving rise to such a concept as "ecology of culture".

It was first studied by D.S. Likhachev (1906 - 2000). He proposed to distinguish between traditional biological ecology and cultural ecology. Biological ecology deals with the protection and restoration of the natural environment, while cultural ecology deals with the tasks of preserving the cultural environment and cultural monuments. Both of these tasks are important. Nature is necessary for man for his biological life, the cultural environment is necessary for his spiritual, moral life. Biological and cultural ecology are closely interrelated. According to D.S. Likhachev, it is important not only to preserve a cultural monument, but to preserve it in the environment where it was created. Keep the monument and the landscape together, not separately. D.S. Likhachev draws attention to the fact that the loss of cultural monuments is irretrievable. They are always individual, always associated with a certain era, masters. You can create models of destroyed buildings, but you can not restore the building as a "document", as a "witness" of the era. Any newly built monument of antiquity will be deprived of this documentation.

Issues of ecological culture related to the preservation of moral and spiritual values ​​require special consideration. Ecological education is not limited to awareness and practical assimilation of biological ecology. No less important is the ecology of culture (a term put forward by D.S. Likhachev), the memory of the spiritual life of the people. Not only environmental pollution, the threat of an ecological crisis, but also pollution inner peace of a person, his spiritual memory and consciousness means the disintegration of personality. Patriotic feelings "dry" from surrogates mass culture, from the inactivity of the soul and mind of a person, his complacency, indifference, lack of conscience and shame. Genuine humanistic moral values arise on the basis of the traditions of the cultural environment, embodied in the monuments of material and spiritual culture, and "in order to preserve the cultural monuments necessary for the" moral settlement "of people, it is not enough platonic love to one's country, love must be effective."

The importance and necessity of the formation of ecological consciousness is recognized by the entire modern scientific community. “Ecological consciousness,” points out, for example, S. N. Artanovsky, “becomes an organic component of social wisdom, advanced culture.”

The phenomenon of ecological consciousness has been inherent in man since its inception. But the problem of educating ecological consciousness has become most relevant in our time. N. F. Reimers and A. V. Yablokov define ecological consciousness as a deep understanding, brought to automatism, of the inextricable connection between man and nature, the dependence of people's well-being on the integrity and relative immutability of the natural human environment.

The process of ecologization of public consciousness can be divided into several stages: firstly, the manifestation of a person's attitude to nature in the form of various feelings (indifference, concern, anxiety, panic, etc.); secondly, the formation of a deep interest in the environmental problem (revealing the essence of evolutionary changes in the biosphere, determining its integrity, etc.); thirdly, the transition from comprehension and understanding natural phenomena To social action, moral act; fourthly, increasing the level of human responsibility in relation to nature, the formation of environmental consciousness as an element internal culture personality that manifests itself in everyday life. In this aspect, the level of ecological consciousness and ecological culture is an indicator of how deeply and versatile society includes nature in socially significant functioning based on knowledge and practical use its development.

The ecological imperative of biospheric ethics can be expressed as follows: act in such a way that each person and humanity as a whole, as carriers of the naturalness of natural being, are the goal, and not the means of human activity.

The problem of man in the history of science and philosophy is one of the essential and urgent. Numerous attempts to create general theory of a person on certain conceptual grounds have always had as a starting point of reference some methodological principle that sets the way to study this problem. The identification of the anthropological with the logical, social, biological, psychological and other grounds contributed to the development of philosophical and theoretical concepts (Hegelian panlogism, Marxism, Freudianism), which absolutize specific features or a way of human existence from the standpoint of mutual exclusion. The change of conceptual foundations in human knowledge is usually referred to as an anthropological turn. Human ecology is one of the theoretical forms in the development of the anthropological problem, contributing to the establishment of other forms of raising the question "what is a person" and the use of new cognitive means.

As N. A. Agadzhanyan notes, “human ecology is not so much biomedical, geographical, socio-economic knowledge, not so much a specific science, but, first of all, knowledge and education of the moral and spiritual world of man, inexhaustible and infinitely important for the restructuring of our thinking and transition from biosphere to noosphere”.

Man as an integral object of modern science appears in the totality of his natural and social properties. That is why the problem of human evolution cannot be localized within the framework of either biological or sociological trends. In the sociobiological concept (E. O. Wilson and others), genetic evolution is a complex, integrative process in which culture is shaped by a biological imperative, and genetic evolution is changed under the influence of cultural innovations. According to Wilson, genetic evolution through natural selection has increased the possibilities for culture, and culture, in turn, has strengthened the genetic correspondences it can make the most of.

The main sociobiological ideas, as well as the latest data of paleoanthropology and cybernetics, served as the theoretical basis for E. Masuda's (1985) proof of the genesis of a new human species. If the development of the frontal lobe of the brain, vocal cords, changes in the functions of the thumb were decisive elements in the origin of modern man, he believes, then computers, new means of communication and robots similarly contribute to the emergence of a new species - Homo intelligens. With its emergence, the author connects the solution of not only the problems of human ecology, but also the creation of a new so-called "information society", in which the intellectual productive forces will surpass the material ones, and on this basis a revolutionary revolution will be carried out from the principle of competition to the principle of synergy.

Critically evaluating the hypothesis of E. Masuda, it should be emphasized that the evolution of modern man continues at the present time, since the socio-biological environment as an agent of selection is constantly changing. The main forms of selection operate in society: stabilizing, destructive, balanced and guiding. The transformation in the course of human evolution of biological prerequisites into a form dependent on the social process does not eliminate the natural foundations of man. In this aspect, research early childhood provides a unique opportunity to comprehend the complementarity and interpenetration of the social and biological in the development of the child, carried out mainly in a playful way.

The formation of a future personality begins from early childhood and is determined by the most complex interactions of genetic, biological and social factors, external circumstances that can not only contribute to its development, but also actively prevent natural and organic development, predetermining the tragedy of a person's being.

It is known that increasing cerebralization lengthens the period of helplessness of the child, which necessitates the protection of the child through the combined efforts of parents, groups and society as a whole, and essentially imposes the dominance of the cultural environment, the social in the development of the individual. The resulting species social activity and the behavior of the child, characterized by varying degrees of his involvement in collective actions, are reduced to a number of stable, simpler forms of mass stereotypes of children's actions: social relief, which includes the effects of the audience and joint action; imitation, characterized by the establishment of stereotypical behavior that does not always correspond to the genetic and biological abilities of the child; competition, represented by a form of stimulation and mutual suppression, opposition in the collective actions of children and affiliation, that is, the spontaneously arising attraction and rapprochement of children in the field of collective communication, causing under these conditions the effect of leveling the child's personality.

Forms gaming activity, imposed on children and considered as a means of their development by the social environment, primarily by parents and children's groups, actualize the problem - "the games that the child chooses, and the games that the child chooses."

The loss of consideration for the individual characteristics of children in this case usually leads, in turn, to various stressful situations, exacerbates the contradiction between the genetic and biological inclinations of the child and the morphophysiological and psychological burden that society bears for him. Suppressing and deforming the natural, natural inclinations of a small person, we destroy the foundations of the game as a means of human socialization, lay the mechanisms for a perverted worldview and rejection of cultural values, and create conditions for the cultural primitivization of the individual.

The desire of the social to subdue the biological at any cost dooms it to eternal collisions with itself.

For the socio-cultural environment imposed on the child does not correspond to the inherited norm of his reaction, leads in ontogenesis to physiological disorders (an increase in the mass somatic morbidity of children), various endogenous and psychogenic reactions that have a destructive effect on the personality and contribute to the spread of childhood autism.

The child's departure into the world of painful experiences, his rejection of reality, separation from reality destroy the field of play - free activity, where the formation and predetermination of the nature of human activity, the degree of freedom and creativity of the individual in the future take place.

So, ecological culture is a way of harmonizing natural and social development which ensures the preservation of the natural environment.

Also, ecological culture is a way of connecting a person with nature on the basis of a deeper knowledge and understanding of it. Important signs of ecological culture in production and at home are resource saving, low waste, and ideally, waste-free production processes, the degree of use of renewable energy sources (hydraulic, wind, solar, etc.).

Ecology has become one of the leading aspects of science since the end of the last century. The sphere of real human activity can be called ecological culture. The concept of ecological culture includes two components: ecology and culture.

IN pedagogical dictionary S. U. Goncharenko understands culture as a set of practical, material and spiritual acquisitions of society, which reflect the historically achieved level of development of society and man, and are embodied in the results of productive activity. Personal culture is a level of knowledge that allows it to live in harmony with the outside world. In our time, we meet many different cultures: spiritual, physical, moral, etc.

Man from the first minutes of his life is inextricably linked with nature. Over time, people accumulate ecological knowledge. Nature has been studied at all times, but its significance as a science has only recently come to be understood.

The pedagogical dictionary of S. U. Goncharenko gives the following definition of the term "ecology". Ecology (from the Greek eikos - house + logic) is a branch of biology that studies the patterns of relationships between organisms with each other and with the environment.

Pollution of land, air and water can lead to an environmental disaster that threatens people's lives. One of the directions for overcoming environmental pollution is the ecological education of a person, including schoolchildren. A. I. Kuzminsky A. V. Omelyanenko consider environmental education as a systematic pedagogical activity aimed at developing environmental culture in students. Environmental education provides for arming a person with knowledge in the field of ecology and the formation of moral responsibility for the preservation of the natural environment. System environmental education cannot be any episode in a person's life. After all, it is an integral part of human culture. Therefore, throughout the life of the individual, the process of formation and improvement of the culture of human life in the natural environment must take place.

Ecological education of schoolchildren at the present stage requires the psychological inclusion of the individual in the world of nature with the further construction of a system of personal attitude to nature.

The goal of environmental education is to form in schoolchildren a system of scientific knowledge, views, beliefs that ensure the education of an appropriate attitude to the environment in all types of their activities, that is, the education of an ecological culture of the individual.

L. V. Kondrashova points out that ecological culture is a combination of environmental knowledge, a positive attitude towards this knowledge and real environmental protection activities.

L. V. Avdusenko notes that most often the concept of “ecological culture” is used to characterize the level of a person’s relationship to nature (we are talking about the development of environmental consciousness, which is the regulator of all activities and behavior of people). A person who masters ecological culture is aware of the general patterns of development of nature and society, understands that nature is the fundamental principle of the formation and existence of man. She treats nature like a mother: she considers it her own home, which needs to be protected and taken care of; subordinates all its activities to the requirements of rational nature management, takes care of improving the environment, does not allow its pollution and destruction. One of the main indicators of the ecological culture of the individual is a real contribution to overcoming negative influences on nature .

For the formation of ecological culture, the following tasks must be achieved: the assimilation of scientific knowledge about nature, the intensification of the practical activities of schoolchildren in environmental protection, the development of the students' need for communication with nature.

In turn, I. D. Zverev identifies the following tasks:

1. Assimilation of leading ideas, concepts and scientific facts, on the basis of which the optimal influence of man on nature is determined;

2. Understanding the value of nature as a source of material and spiritual forces of society;

3. Mastering knowledge, practical skills and skills of rational nature management, developing the ability to assess the state of the environment, take right decisions to improve it, to foresee the possible consequences of their actions and to prevent negative impacts on nature in all types of public labor activity;

4. Consciously adhere to the norms of behavior in nature, which excludes harm, pollution or disturbance of the natural environment;

5. Development of the need to communicate with nature, strive for knowledge of the environment;

6. Intensification of activities to improve the natural environment, intolerant attitude towards people who harm nature, promotion of environmental ideas.

The formation of the ecological culture of the individual should begin as early as possible. The best period for this work is the period of study at school.

The effectiveness of ecological education, and hence the formation of ecological culture, is largely determined by a combination of conditions, among which the following are distinguished: taking into account the age and psychological characteristics of the perception and knowledge of nature by schoolchildren; gain intersubject communications; implementation of the local history approach; close connection with life and work; formation of knowledge about the relationship between natural components.

An indicator of the ecological culture of schoolchildren is behavior in nature, civic responsibility for the rational use of natural resources and environmental protection.

Given the above, we can say that ecological culture is the level of people's perception of nature, the world around them and the assessment of their position in the universe, the attitude of a person to the world. The formation of ecological culture is the development of ecological consciousness, ecological sensitivity to nature in everyday communication with it in pedagogical process.

N. A. Benevolskaya in her article indicates that ecological culture is characterized by versatile deep knowledge about the environment, the presence of worldview, value orientations in relation to nature, ecological thinking styles and a responsible attitude towards nature and one’s health, the acquisition of skills and experience in solving environmental problems directly in environmental activities, providing for possible negative consequences non-recyclable human activity.

The content of ecological culture is very wide. It includes a large number of aspects. Namely, ecological culture includes: the culture of cognitive activity of students in mastering the experience of mankind in relation to nature, as a source of material values; the culture of environmental protection work, which is formed in the process of labor activity; the culture of spiritual communication with nature, the development of aesthetic emotions. The development of ecological culture is the development of ecological consciousness, ecological sensitivity to nature in everyday communication with it in the pedagogical process. And you need to do this from early childhood.

I. I. Vashchenko wrote: “Children who cannot walk should be taken out into the fresh air more often so that they can see their native sky, trees, flowers, and various animals. All this will remain in the child's soul, illuminated by a sense of joy, and will lay the foundation for love for the native nature.

The problem of ecological education was considered by many scientists and great teachers. Ya. A. Komensky said that the natural in a person has a self-propelling force, and education as an active development of the world. J.-J. Rousseau defined the ideas of "natural development", which provide a combination of three factors of education: nature, people, society. I. G. Pestalozzi stated that the goal of education is the harmonious development of all the forces and abilities of a person. In direct connection with nature, L. N. Tolstoy solved the problems of natural education. G. Spencer attached great importance to natural history education and upbringing, he considered natural history education and upbringing to be the most useful for the needs of each person. K. D. Ushinsky owns the idea of ​​nationality in education, in the relationship of a person with his native nature.

I. V. Bazulina notes that in our time the idea of ​​natural conformity is widely used in environmental development children, which includes the following provisions: following the nature of children, taking into account their age and individual characteristics, the use of the natural environment for the development of children, as well as the formation of their ecological culture.

M. M. Fitsula in a textbook on pedagogy notes that the goal of forming an ecological culture in the educational process is using ecological and psychological terminology, group and role-playing games, brainstorming, which are aimed at updating personal involvement, the emotional sphere, the formation of motives of environmental content , which provide the systematization of the worldview attitudes of students.

Thus, ecological culture is the result of a purposeful and highly organized process of ecological education. This process is aimed at the formation of a system of scientific knowledge, views, and beliefs among schoolchildren, which ensure the education of an appropriate attitude towards the environment in all types of their activities. The development of ecological culture provides for the development of ecological consciousness, ecological sensitivity to nature in everyday communication with it in the pedagogical process.

MINISTRY OF EDUCATION AND SCIENCE

OF THE AUTONOMOUS REPUBLIC OF CRIMEA

CRIMEAN REPUBLICAN INSTITUTE

POSTGRADUATE PEDAGOGICAL EDUCATION

ecological culture

student of the advanced training course - teachers teaching the subjects "Fundamentals of life safety", "Fundamentals of health"

Scientific director

Shirtsov A.A.

Lecturer at the Department of Economics and Education Management

Simferopol 2010

Introduction

Literature

Introduction

Ecological culture is the level of people's perception of nature, the world around them and the assessment of their position in the universe, the attitude of a person to the world. Here it is necessary to immediately clarify that it is not the relation of man and the world that is meant, which also implies feedback, but only the relation of man himself to the world, to living nature.

Therefore, in connection with the global ecological crisis, it is necessary to clarify what relations between man and nature can be considered harmonious, how human activity affects the environment and note why ecological culture is so important especially now. It is also important to note how the level of ecological culture correlates with the state of affairs in the world, in what correlation relationship it has with the global environmental crisis. As a result, it should be shown that the level of ecological culture is directly proportional to the ecological situation in the world, is directly dependent on the perception of the biosphere.

Before the appearance of man and his active relationship to nature, the living world was dominated by mutual harmonious dependence and connectedness, we can say that there was ecological harmony. With the advent of man, the process of violation of harmonic balance begins. Mastering nature in the process of labor activity, a person did not take into account the need to respect the laws that prevail in the biosphere and, by his activity, violated the balance of conditions and influences in the natural environment.

With the development of productive forces that make it possible to master nature on a large scale and an increase in the number of inhabitants on Earth, the degradation of the natural environment reaches an unprecedented size dangerous for the very existence of people, so that it is quite justified to talk about an ecological crisis that can develop into an ecological catastrophe.

Environmental problems, which are expressed in the violation of the balance of conditions and influences in the human ecological environment, have arisen as a result of the exploitative attitude of man to nature, the rapid growth of technology, the scope of industrialization and population growth.

Environmental pollution is produced by quantitative and qualitative pollutants. Quantitative pollutants are substances that a person does not create, they exist in nature, but a person releases a large amount of them, and this leads to a violation of the ecological balance. The current education system includes an insufficient amount of environmental knowledge, skills and abilities that implement the requirements in the direction of growth and development of environmental culture. In the conditions of the current ecological situation, the greening of the entire system of education and upbringing of the younger generation is important. One of the most important principles of environmental education is the principle of continuity - an interconnected process of training, education and development of a person throughout his life. Now life sets before teachers the task of developing the student's personality as a continuous process. The problem of the student's personal development as a single, holistic process can be realized when the teacher has clear picture the main lines of development of ecological culture. A promising direction of environmental education and upbringing of students is the integration of natural science knowledge and normative-holistic orientations of schoolchildren, which most fully meet their natural inclinations and needs. Ecological education and upbringing is possible only if the content subjects promotes environmentally holistic orientations.

1. The essence of ecological culture

Two and a half thousand years separate humanity from the time of the formation of the main channels of development of modern culture, which determined the movement towards conquest, separation, alienation: societies from nature, people from each other, isolated within culture the spheres of science, art, morality, economics, politics, spirituality. The modern social world, technocratic culture came into sharp conflict with nature, the place of man in nature turned out to be inadequate.

There is a need for change. A person in all forms of his behavior in nature and society will have to move from isolation, confrontation, struggle, overcoming to the style of cooperation, interaction, dialogue to ecological, nature-friendly thinking and activity, to design a new development trajectory. Conviction in this is growing among scientists and politicians, is reflected in public opinion, in international documents, in real life: borders between states are blurring, transnational corporations are uniting markets and technologies on different continents. The concepts of "ecology" and "culture" become key and help to comprehend the course of history and the place of man in nature, to preserve the national roots of cultures, the mentality of countries and peoples that have arisen as a result of a huge variety of interaction between man and nature.

It is well known that in order to correctly understand any term, one should proceed from the etymology of the concept. The word "culture" comes from the Latin verb colo, colui, cultum, colere, which originally meant "cultivating the soil". Later it began to be understood as "worship of the gods", which confirms the word "cult" inherited from us. And indeed, throughout its Middle Ages, and even late antiquity, "culture" was inextricably linked with religion, spiritual values, and so on. But with the beginning of the modern era, this concept has undergone a deep rethinking. In the beginning, "culture" was understood as the totality of material and spiritual values ​​accumulated by mankind over the entire period of its existence, i.e. painting, architecture, language, writing, rituals, attitude to the world, but then, with the discovery of other civilizations, there was a need to resolve this concept. As life has shown, humanity, being a single biological species, has never been a single social collective. Moreover, cultural norms and rules are not hereditary traits embedded in our genes, they are acquired throughout life, through training, purposeful work and human activity. Those. this suggests that each nation is a unique unit that creates its own unique and original culture. Of course, the basic archetypes and categories of culture, such as God, the world, life, man, death, etc., are the same for all people, but as far as their perception is concerned, each nation understands them in its own way. From this, the thesis that each nation has its own unique culture becomes clear: for centuries it has been accumulating cultural values ​​that depend on many incoming details: geographical location, climatic conditions, size of territory, etc. Therefore, each nation differs from another in its cultural identity. But, if there were not common for all cultural categories, then it would be impossible

The word "ecology" is a word Greek origin: oikos means house, dwelling, homeland, logos - concept, teaching. So the ecology literal translation means "teaching about the home" or, if you like, "teaching about the motherland." The term "ecology" itself arose around the middle of the twentieth century. The term got into big science thanks to the German biologist Erist Haeckel (1834-1919), who published the work "General Morphology of Organisms" in 1866. In this work, ecology is the science of the relationship between organisms and the environment.

The science of ecology arose at the end of the nineteenth century, but then it meant the doctrine of living organisms, their relationship and influence on nature as a whole. But ecology acquired a truly topical importance in the middle of the 20th century, when scientists from the United States discovered a proportional dependence of soil and ocean pollution, the destruction of many animal species on anthropogenic activities. Simply put, when researchers realized that fish and plankton were dying in water bodies located in the immediate vicinity of plants and factories, when they realized that soils were being depleted as a result of unreasonable agricultural activities, then ecology acquired its vital importance.

Thus, since the late 1960s, mankind has faced the problem of a "global ecological crisis". The development of industry, industrialization, the scientific and technological revolution, mass deforestation, the construction of giant factories, nuclear, thermal and hydroelectric power stations, the process of depletion and desertification of lands we have already mentioned, led to the fact that the world community faced the question of the survival and preservation of man as a species.

So what is ecological culture? This is a way of life support, in which society forms needs and ways of their implementation that do not create a threat to life on Earth, the very system of spiritual values, ethical principles, economic mechanisms, legal norms and social institutions. But the relationship between nature and culture is very complex. And all this complexity deeply permeates the life of a person who acts as a connecting link between nature and culture. Man is a natural and social phenomenon at the same time. Therefore, it is characterized by both natural and cultural forms manifestations. However, it is necessary to take into account the ratio of these forms - the second is superimposed on the first, permeates it. As a result, a person's culture determines his nature. In all the most natural actions of a person as a living being - parts of the biosphere: in eating, sleeping, moving, in reproduction, in settlement - everything is reflected, the degree of mastery of culture is manifested, i.e. human culture. Moreover, manifesting itself, culture changes naturalness, it can express more clearly, fully, accurately, or it can distort. Only a harmonious combination of culture as a phenomenon and its manifestations in human activity forms that culture that does not contradict naturalness, includes, develops, deeply reflects the latter.

In progress cultural study and reflection of life, there is a transition from a holistic to a "fractional" vision. And in the period of the greatest fragmentation, "mosaic" in culture, a new trend arises in it - a turn is gradually made from the principle of a separate vision of life to the principle of complex analysis, focusing on connections. This turn is most clearly evidenced by the emergence in culture of ecology or an ecological approach to reflecting reality.

The essence of the renewal brought by the ecological passage into culture lies in the transition from the analysis of separately considered phenomena to the analysis of the connections between phenomena, the study of phenomena in their interconnectedness, interdependence. Greening of culture is taking place before our eyes, culture is turning into an ecological one. The meaning of this transition is to develop and use a new way of harmonizing life - social and biological - through the improvement of links between phenomena.

It is impossible not to see that the first hundred years of the development of ecology (beginning with E. Haeckel) falls on the period of "separated knowledge". It is not surprising, therefore, that from the beginning ecological knowledge has been accumulated separately from each other in biology, geology, sociology and many other sciences. The desire to understand the reproduction of both individual "fragments" of life (biological and social), and all life as a whole - biosocial being - leads to the formation of modern ecology. Fragments of ecological knowledge are gradually transformed into a system of knowledge about the process of reproduction of life, geobio-social conditions and mechanisms of reproduction of life. The main principle that forms a system of ecological knowledge from ecological fragments is the principle of interconnectedness, interdependence, complementarity of all forms and phenomena of life.

Ecological culture is not only a modern stage of cultural development, a culture emerging under the influence of the ecological crisis. Culture at all stages of its development performed - more or less successfully - the function of interaction between society and nature. Therefore, in a broad sense, ecological culture as a culture of interaction between society and nature has existed throughout the history of mankind. The origins of ecological culture must be sought in the period of transition of the global ecosystem from the natural to the socio-natural state, at the time of the emergence of the social form of life. Once started, the development of culture could not be stopped. That is why it is absurd to complain about progress. But its "environmental expertise" is needed. The result of such an examination of the development of culture will be the identification of a tendency to deepen the contradiction between nature and society as it develops. Gradually, having ensured its protection from direct negative impacts, society is moving from defense to attacking nature - already at the stage of ancient history. At the same time, the joy of feeling one's own strengths most often does not allow society to notice and prevent the destructive impact that it has on nature in time. The main vector of attention in culture is clearly shifting from the problem of interaction between society and nature to the internal problems of social life. Losing sensitivity, ceasing to be guided by the natural, nature-given parameters of life, "civilized" man destroyed nature not only around him, but also in himself. Striving for comfort, people destroyed their health - both physical and spiritual. In striving for self-sustainability, regardless of nature, society today has reached a critical state of alienation from nature, thereby creating a real threat of destruction of the global socio-natural ecosystem. Previously, humanity had conflicts with nature, but it could not destroy the foundations of the existence of life on the planet as a whole, which is called "hands were short." Since the middle of the 20th century, a scientific and technological revolution has been unfolding in the world, using the achievements of science, a new generation of technology is being created that ensures the intensification, strengthening of not only physical, but also mental activity of people. Analysis of the past helps to understand the future. In the culture of the present time, there are two main directions - the isolation of society from nature and the convergence, mutual adaptation or co-adaptation of society and nature. The first of these two tendencies has a history of several thousand years of development. At present, it has reached, it would seem, the ultimate manifestation, but still continues to unfold, strive to be realized in the future. Strategic, i.e. an unlimited future, probable for indefinitely many generations of people, is possible only if another trend dominates in the very near future - the co-adaptation of society and nature. This trend is only being born before our eyes in culture. It looks like revolutionary new. However, the previous analysis allows us to see that its history is even longer, that for most of the existence of Homo sapiens, people intuitively strived for union with nature, for complementary coexistence with it.

The complexity, diversity, richness of nature, in the depths of which a society arose, took shape, was the reason that the process of formation of this society turned out to be long and intense. A thoughtful responsible attitude towards oneself, towards one's place in the world, both natural and social, has been formed as the most important feature of culture and spirituality. The whole world recognizes that the degree of development of moral life, the depth of spiritual quest in culture are unique. We are faced with the task of not losing, developing this uniqueness, not falling into miserable boasting, but striving to feel, recreate in ourselves a connection with our land and with the history of our people, our culture.

The process of reproduction of life is not interrupted, although the life of all living beings is not infinite. This continuity is achieved through succession. The main form of succession in natural ecosystems is genetic inheritance. The combination of continuity and variability ensures the adaptability of the species, its stable position in the ecosystem. Each generation, on the one hand, connects the past and future development of the ecosystem, acts as a stage in the relay race of life, a form of continuity. On the other hand, a generation is relative independent group in its own unique way participating in the reproduction of life, creating a special culture. "Continuity is a condition for continuous development. At the same time, permanence itself in development is specific manifestation continuity of the future with the past through the present. The continuity of generations is ensured by education, which acts as a factor in the social development of the individual and the spiritual progress of the people. Continuity in education, being one of the main aspects of the continuity of generations, offers uniformity in the approach to children among the educators themselves, consistency between the home and public educator, pedagogical optimism - relying on the results achieved in education to overcome individual negative traits of pupils' behavior, ensuring the right balance between educational goals, etc.

Natural determination is divided into direct and indirect. In the most general terms, the concept of "natural conditions" is applicable to the "nature-society" interaction system as a reflection of the necessary basis for the existence and development of society. However, when we begin to consider the influence of nature on specific aspects of social life, where it (nature) is manifested in an active and even in some way determining character, it makes sense and reason to use the term "natural factors". The current environmental situation is proof of this. Natural conditions and factors are a necessary part of the causal factors operating in society and its structures, both basic and non-basic. Through this system of causal relationships, the mechanism of "entry" of natural determinants into the main spheres of social life is revealed.

Society has always, in one way or another, reacted to changes in natural conditions and factors: it has not only changed its location, but also developed new forms of ecological culture, invented new technologies, and so on. And most importantly, people developed new forms of relationships with nature and with each other. Society formed the culture and morality necessary to maintain its stable existence. The processes of mutual adaptation of nature and society have been going on for centuries, sometimes making up entire epochs. This adaptation was interdependent in nature, because society adjusted itself to the environment to suit its needs.

The dependence of human destinies on natural conditions and factors throughout history was perceived by him as a manifestation of some higher powers. His reaction to changes in the characteristics of the environment found a spontaneous character.

The study of the dialectical relationship between society and nature and the influence of the latter on socio-economic and cultural development is a long tradition in the history of philosophical thought.

If Plato's reasoning went from the particular to the general, he could come to the conclusion that it was people who changed the face of the land on which they settled.

The processes of degradation changes in the environment are reflected in various ways in the minds of people of that time: firstly, in the concrete knowledge of individual negative environmental processes and the acquisition of appropriate experience in overcoming them; secondly, in attempts to philosophically comprehend the problems arising from the contradictory process of interaction between society and the natural environment.

Views on the relationship between man and nature contain all religious teachings. So, according to the Bible, God created man according to his plan and appointed him to rule over his (God's) creation. Christianity asserted the dogma that man is God's chosen one. According to the Catholic Church, it is impossible to agree that all things created by God have an affinity with the spirit and are valuable in themselves, and not according to their benefit to man. The great religions of Asia (Hinduism and Buddhism) aimed to erase the senses (sensations) on the boundary between man and the rest of nature. Man discovered nirvana - complete bliss - in the denial of desires, in the affirmation of his personality, in unity with the common spirit that surrounds all nature.

The rapid development of production was accompanied more and more often by a violation of the ecological balance in the natural environment, which begins to be expressed in the understanding of nature as a kind of supplier necessary to satisfy human needs and desires without restrictions. Therefore, during the period of development of industrialization and urbanization, more serious consequences for human existence appeared: deformation and destruction of the natural environment began.

But along with the degradation of the natural environment, the awareness of the need to coordinate economic development with the ecological possibilities of the human environment and provide for appropriate measures also gradually grew.

IN modern conditions natural determination becomes essentially an ecological determination, because we are talking about the consequences of natural-social interaction. Man's dependence on natural factors has increased many times over, because the exponentially growing impact on nature changes nature itself, and hence the living conditions of people. This gives grounds to talk about the greening of some sphere of public life as a system of direct (natural disasters, cataclysms) and indirect influence of natural factors on its various aspects: environmental and economic consciousness, culture, activity.

Ecological culture is a relatively new problem that has become acute due to the fact that humanity has come close to a global environmental crisis. We all see very well that many territories have been polluted due to human activities, which has affected the health and quality of the population. It can be said directly, as a result of anthropogenic activity surrounding nature faced a direct threat of destruction. Due to an unreasonable attitude towards it and its resources, due to an incorrect understanding of its place and position in the universe, degradation and extinction threaten humanity. Therefore, the problem of the "correct" perception of nature, as well as "ecological culture" is now in the foreground. The sooner scientists begin to "sound the alarm", the sooner people begin to review the results of their activities and adjust their goals, commensurate their goals with the means available to nature, the faster it will be possible to move on to correcting errors, both in the ideological sphere and in the sphere of ecological. One of the first who approached the problem of eco-culture was famous thinker and researcher V.I. Vernadsky; For the first time, he seriously worked out the term "biosphere", dealt with the problems of the human factor in the existence of the world.

The essence of the culturological approach to the study of environmental problems at the present stage can be comprehended under the condition that nature is interpreted as a value of culture.

Based on the definition of culture as a combination of material and spiritual values, as well as ways of human activity that ensure the progress of mankind, scientists see the function of ecological culture in ensuring that social activity meets the requirements of the viability of the natural environment.

The system of values ​​of modern culture includes nature, and this is figuratively reflected in a number of ecological principles: reverence for life (A. Schweitzer), ethics of the earth (O. Leopold), nature knows better (B. Commoner), co-creation of man with nature (V. B. Sogava), the idea of ​​co-evolution of mankind and nature (N.N. Moiseev).

Society becomes necessary, according to N.N. Moiseev, a kind of ecological imperative as a set of conditions and prohibitions, the fulfillment of which will ensure the survival of man, the further progress of mankind and its joint evolution with nature.

This environmental imperative arises largely due to such a social institution as education. It is in the process of educational activity that the knowledge of the objective laws of development of the "nature-man" system takes place.

Thus, since a person is a part of nature, his life is inextricably linked with the environment. Through folk pedagogy, a healthy attitude is brought up to everything that surrounds a person from birth to death.

2. Violation of the ecological balance

Today, the violation of the ecological balance is expressed in many forms. We can say that there is a consensus that the main forms are:

· irrational exploitation of non-renewable natural resources (sources of raw materials and energy), accompanied by the danger of being quickly exhausted;

pollution of the biosphere with hazardous waste;

a large concentration of economic objects and urbanization, impoverishment natural scenery and the reduction of free areas for recreation and treatment.

The main reasons for these forms of expression of the ecological crisis are rapid economic growth and forced industrialization, leading to urbanization.

Rapid economic growth, based on the development of productive forces, ensures their further development, improvement of working conditions, reduction of poverty and increase in social wealth, an increase in the cultural and material wealth of society and an increase in average life expectancy.

But at the same time, the consequence of accelerated economic growth is the degradation of nature, i.e. ecological imbalance. With the acceleration of economic development, the economic development of nature accelerates, the use of natural materials and all resources intensifies. With the exponential growth of production, all productive resources grow, the use of capital increases, the waste of raw materials and energy and solids and wastes, which increasingly pollute the environment so that the pollution of nature occurs along an exponential curve.

The consequences of urbanized economic growth for the natural environment are multifaceted, first of all, the more intensive use of natural resources, primarily irreplaceable ones, puts us in danger of their full development. At the same time, with the growth in the exploitation of natural resources, the amount of waste introduced into nature increases. The enormous waste of raw materials and energy that accompanies industrial development directs modern technology and rapid search for natural resources. And the production of secondary products increases the mass and number of new substances that do not exist in nature and which do not have natural assimilators, thus, more and more materials appear in the exosphere that are not inherent in it and which it cannot process or use in its life processes. One can freely agree that the specificity of the current ecological situation stems both from the increasing impact of man on nature, and from the qualitative changes caused by the quantitative growth of the productive forces in the world. Both the first and second points are based on modern scientific and technological progress, the dominant technique of production, which are mainly created by the developed capitalist countries. The development of engineering and technology is primarily focused on the one-sided exploitation of natural sources, and not on their renewal and expanded reproduction, which leads to the accelerated production of rare non-renewable resources.

These relatively rapid changes are different from the rhythm natural processes, where mutations occur at fairly large time intervals.

This discrepancy between the evolutionary course of natural macroprocesses and changes as a result of human activities in individual components The natural system creates significant disturbances in the natural environment and is one of the factors of the present ecological crisis in the world.

The degradation of the natural environment and the ecological disturbances resulting from it are not only the product of technological development and the expression of temporary and accidental disturbances. On the contrary, the degradation of the natural environment is an indicator of the deepest industrial civilization and a super-intensive mode of production. Since the industrial system of capitalism greatly increases the possibilities of production and power over the natural, it also contains the seeds of a systematic dispersion of human and natural forces.

In an economy that aims to maximize profits, there is a combination of factors: natural sources (air, water, minerals, which were until now free and for which there was no substitute); means of production representing immovable capital (which wear out and need to be replaced by more powerful and efficient ones), and labor power (which also has to be reproduced).

The violation of the ecological balance in the modern world has taken such proportions that there has been a violation of the balance between the natural systems necessary for life and the industrial, technological and demographic needs of mankind. Signs of environmental problems are the problem of food, the population explosion, the depletion of natural resources (sources of raw materials and energy) and air and water pollution. That's why modern man is, perhaps, facing the most difficult test of all the time of its development: how to overcome the crisis of mankind.

3. Ecological education in the process of education

The acuteness of modern environmental problems has put forward the task of educating younger generation in the spirit of a careful, responsible attitude to nature, capable of solving issues of rational nature management, protection and renewal of natural resources. In order for these requirements to become the norm of behavior for every person, it is necessary from childhood to purposefully cultivate a sense of responsibility for the state of the environment.

In the system of preparing the younger generation for environmental management, a responsible attitude to natural resources, an important place belongs to the school, which can be considered as the initial stage of enriching a person with knowledge about the natural and social environment, familiarizing him with whole picture peace and the formation of a scientifically based, moral and aesthetic attitude to the world.

Wildlife has long been recognized in pedagogy as one of the critical factors education and upbringing of students. Communicating with it, studying its objects and phenomena, children gradually comprehend the world in which they live: discover the amazing diversity of flora and fauna, realize the role of nature in human life, the value of its knowledge, experience moral and aesthetic feelings and experiences that encourage them to take care of preservation and enhancement of natural resources.

The basis for the formation and development of a responsible attitude to nature, the formation of environmental culture is the content of educational subjects elementary school, which carry some information about the life of nature, about the interaction of a person (society) with nature, about its value properties. For example, the content of the subjects of the humanitarian and aesthetic cycle (language, literary reading, music, art) allows you to enrich the stock of sensory-harmonic impressions of schoolchildren, contributes to the development of his value judgments, full communication with nature, competent behavior in it. It is well known that works of art, as well as real nature in its diverse manifestations of colors, shapes, sounds, aromas, serve as an important means of understanding the world around us, a source of knowledge about the natural environment and moral and aesthetic feelings.

Labor training lessons contribute to the expansion of students' knowledge about practical value natural materials in a person's life, the diversity of his labor activity, the role of labor in the life of a person and society, contribute to the formation of skills and abilities of competent communication with objects of nature, the economical use of natural resources.

The connection between animate and inanimate nature is that air, water, heat, light, mineral salts are necessary conditions for the life of living organisms. This connection is expressed in the adaptation of living beings to the environment. Between animate and inanimate nature there are also connections of the opposite nature, when living organisms influence the inanimate environment around them. The relationship between animals and plants is very interesting. Also great importance have links between man and nature. They are manifested, first of all, in the diverse role that nature plays in the material and spiritual life of man.

The education of schoolchildren's industriousness, a responsible attitude to the use and increase of natural resources can be expressed in the following matters of students: observing a culture of behavior in nature, studying and assessing the state of the natural environment, some elements of planning for the improvement of the immediate natural environment (landscaping), performing feasible labor care operations for plants, their protection.

Among the most important concepts that are mandatory for the environmental education of schoolchildren is the concept of a person as a biosocial being, vitally connected with the environment, although he managed to overcome his complete dependence on adverse natural conditions and phenomena. When studying issues related to a person, his health, rest and work, students are led to the idea that for his normal life, favorable natural conditions are needed, which must be preserved and multiplied.

The most important task of environmental education is the theoretical development by schoolchildren of knowledge about nature, its values, human activities in it, environmental problems and ways to solve them at work, at home, during recreation (including environmental norms and rules of behavior), etc. This problem is solved mainly in the process of self-education, in the classes of a circle or a school club for the protection of nature. There are all the necessary conditions for effective pedagogical management of the process of theoretical assimilation of environmental knowledge.

Another goal of environmental education is for students to gain experience in holistic organizations and value judgments. This task is most successfully solved in the process of mastering practical skills by schoolchildren in studying the state of the natural environment, the goals and nature of human activity in it, identifying and evaluating its results. Here the interrelation of the activity of students in the nature and conditions of the school is extremely important.

The task of environmental education is to equip students with labor skills to protect, care for and improve the environment. This activity is based on the theoretical knowledge gained by schoolchildren in the classroom, in the process of self-education.

Thus, the success of environmental education is largely determined by the interested participation of all or most of the teaching staff schools in the organization of environmentally oriented activities of students.

With the onset of the 21st century, teachers are concerned about the question: what should be the school of the future, which will educate and educate the younger generation? For this reason, when choosing suitable model in environmental education, obviously, it is necessary to rely on centuries of accumulated experience. Actively introducing into practice new ideas that form an ecologically cultural personality, it is useful to use folk wisdom embedded in folklore, national traditions and customs. Folk art is an inexhaustible source, an inexhaustible wealth of ethnopedagogy, as proverbs and sayings, words of edification, songs and fairy tales, tongue twisters and riddles, lullabies, oratory are of great educational and educational value.

Under transition modern society to sustainable development, it becomes obvious that environmental education should be aimed at the formation of environmental consciousness, a way of thinking, activities focused on harmonizing the state of the biosphere and its individual ecosystems; environmental culture that ensures the development of environmentally friendly technologies, the dominance of eco-humanistic values ​​and ideals, human rights to a favorable environment and information about it.

As a result of training, students should learn the ethical norms of relations with living beings and people: respect, sympathy, mercy, help, cooperation; the skills of ecological culture, ethical assessments of the beautiful and the ugly in relation to wildlife and man have been formed; practical skills have been developed in growing plants and caring for domestic animals, conducting simple observations of natural phenomena. Schoolchildren do not yet have sufficient environmental knowledge, so it is important to pay special attention to the combination of ethno-pedagogical and scientific practical activities of students in order to foster a responsible and respectful attitude towards the environment.

It is by means of folk pedagogy, at a level accessible to students (through proverbs and sayings, fairy tales and riddles, games and toys, customs and traditions), that the connections between inanimate and living nature, between various components of living nature (plants, animals), between nature and man are considered. . Through the knowledge of these connections and relationships, students learn the world and ecological ties also help in this. Their study contributes to the development logical thinking, memory, imagination, speech.

Pedagogical ethnocultural heritage Ukraine, containing for centuries proven means of harmonious human existence in society, nature, subject to methodologically competent and methodically verified inclusion in the universal cultural space becomes in our time a way of integrating the individual into the world whole. The need for a special refraction of ethnopedagogical knowledge, in the formation of an ecological culture, their presentation for students is long overdue: traditional culture education has always been a "blank spot" on the world atlas of pedagogical knowledge, while the urgent need for the collection, systematization, cataloging, description and analytical consideration of the foundations of folk pedagogy was growing.

The great teacher Jan Amos Comenius considered it necessary to educate children in love for people and nature. Human experience is varied and varied. An inexhaustible source is folk wisdom.

Awareness of the acuteness of the ecological situation in the country and in the world awakens in the student a sense of empathy and responsibility for the fate of mankind and wildlife in general. The personal aspect of ecological culture is characterized by the manifestation of a high level of expediency and morality of behavior in natural and social environment, forecasting various types of activities in nature, the perception of its values, as one of the conditions for solving an environmental problem.

Thus, the purposeful use of the entire potential of folk wisdom in relation to the surrounding nature forms an ecologically cultural personality.

Literature

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Introduction page 2

Chapter I. Ecological education of youth page 3

1.1 The concept of ecological culture page 3

1.2 Goals and objectives of environmental education page 4
1.3 Methods of environmental education page 6
Chapter 2. Formation of ecological culture in the context of the patriotic educational process page 7

2.1 Patriotic education and ecological culture of youth page 7

2.2 Patriotism in the manifestation of concern for the environment in children of older preschool age p10

Conclusion p12

References page 13

Introduction

Today, more than ever, humanity faces the question of the need to change its attitude to nature and ensure appropriate upbringing and education of the new generation. The basis of both national and world development of society should be the harmony of man and nature. Each person must understand that only in harmony with nature, his existence on planet Earth is possible.

Mankind has come to the threshold beyond which a new morality, new knowledge, a new mentality are needed, new system values. Of course, they need to be created and educated from childhood. From childhood, one must learn to live in harmony with nature, its laws and principles.

Successful environmental education of young people can only be ensured if the younger generation is educated in patriotism and the implementation of a targeted and systematic process of simultaneous participation of the family, educational institutions and society as a whole.

Patriotism must be brought up in constant communion with native nature, in a broad acquaintance with the socio-ecological conditions of the life of the people.

The purpose of this work is to clarify the role and tasks of environmental education in the system of preschool education. To achieve the goal, the following tasks were set:

Using literary sources, find out the role and tasks of environmental education;

Show the possibility of education in close cooperation with the family to form a patriotic attitude towards the natural environment in children already at the initial stage of education.

Designate the criteria and indicators of patriotism

Subject of study: the possibility of organizing environmental and patriotic education of youth.

Nowadays, when the world is on the verge of an ecological catastrophe, environmental education, more than ever, is one of the most actual problems modernity.

Chapter I. Ecological education of youth

The concept of ecological culture

Ecological culture is the level of people's perception of nature, the world around them and the assessment of their position in the universe, the attitude of a person to the world.

Ecological culture is a relatively new problem that has become acute due to the fact that humanity has come close to a global environmental crisis. Many territories have been polluted due to human activities, this has affected the health and quality of life of the population. As a result of anthropogenic (human impact on the environment) activities, the surrounding nature is in direct danger of destruction. Due to an unreasonable attitude towards it and its resources, due to an incorrect understanding of its place and position in the universe, degradation and extinction threaten humanity. Therefore, the problem of the "correct" perception of nature, as well as "ecological culture" is currently coming to the fore. One of the first who approached the problem of eco-culture was the famous thinker and researcher V.I. Vernadsky; for the first time he worked out the term "biosphere" in the most serious way, dealt with the problems of the human factor in the existence of the world.

Ecology, as a science, arose at the end of the 19th century, but then it meant the doctrine of living organisms, their relationship and influence on nature as a whole. But ecology acquired a truly relevant importance in the middle of the 20th century, when scientists from the United States discovered a proportional dependence of soil and ocean pollution, the destruction of many animal species on anthropogenic activities. Simply put, when researchers realized that fish and plankton were dying in water bodies located in the immediate vicinity of plants and factories, when they realized that soils were being depleted as a result of unreasonable agricultural activities, then ecology acquired its vital importance. Since the end of the sixties, humanity has faced the problem of a "global ecological crisis". The development of industry, industrialization, the Scientific and Technical Revolution, mass deforestation, the construction of giant plants, nuclear, thermal and hydroelectric power plants, the process of depletion and desertification of lands has led to the fact that the world community has faced the issue of survival and preservation of man as a species.

1.2 Goals and objectives of environmental education

The goal of environmental education is the formation of a responsible attitude to the environment, which is built on the basis of environmental consciousness. This implies the observance of the moral and legal principles of nature management and the promotion of ideas for its optimization, active work to study and protect the nature of one's own area.

Nature itself is understood not only as an environment external to man - it includes man. The attitude to nature is closely connected with family, social, industrial, interpersonal relations of a person, covers all spheres of consciousness: scientific, political, ideological, artistic, moral, aesthetic, legal.

Responsible attitude to nature is a complex characteristic of a person. It means an understanding of the laws of nature that determine human life, manifested in the observance of the moral and legal principles of nature management, in active creative activity in the study and protection of the environment, in the promotion of ideas for the proper use of nature, in the fight against everything that has a detrimental effect on the environment.

The condition for such training and education is the organization of interconnected scientific, moral, legal, aesthetic and practical activities of students aimed at studying and improving the relationship between nature and man.

The criterion for the formation of a responsible attitude to the environment is the moral concern for future generations.

The goal of environmental education is achieved as the following tasks are solved in unity:

· Educational - the formation of a system of knowledge about the environmental problems of our time and ways to resolve them;

· Educational - the formation of motives, needs and habits of environmentally appropriate behavior and activities, a healthy lifestyle;

· Developing - development of a system of intellectual and practical skills to study, assess the state and improve the environment of their area; development of the desire to be active in environmental protection:

Intellectual (ability to analyze environmental situations)

Emotional (relation to nature as a universal value)

Moral (will and perseverance, responsibility).

Today, a sign of high culture in general and ecological culture in particular is not the degree of difference between the social and the natural, but the degree of their unity. Such unity achieves the stability of both nature and society, which form a socio-natural system in which nature becomes the “human essence of man”, and the preservation of nature becomes a means of preserving society and man as a species.

We define ecological culture as a moral and spiritual sphere of human life, which characterizes the uniqueness of its interaction with nature and includes a system of interrelated elements: ecological consciousness, ecological attitude and ecological activity. As a special element, environmental institutions are designed to support and develop environmental culture at the level of public consciousness in general and a particular person in particular.

In the conditions of the worsening ecological crisis, the survival of mankind depends entirely on itself: it can eliminate this threat if it manages to transform the style of its thinking and its activities, to give them an ecological orientation. Only overcoming in the social plan of anthropocentrism and in personal plan egocentrism can make it possible to avoid ecological catastrophe. We do not have much time left for this: according to such a specialist as the Chairman of the Committee for Environmental Protection V.I. Danilov-Danilyan, by the end of the 70s of the coming century it will be too late environmental problem. At the same time, we must not forget: culture is conservative and we already now need a revolutionary transition to a new type of ecological culture. Obviously, such a transition can take place only on the condition that the laws of conservation and reproduction of natural resources are realized by man and become the laws of his practical activity. Unfortunately, material production and ecological culture still contradict each other, and we need to sharply perceive the most serious difficulties on the way to overcoming - both in consciousness and in practice - this disastrous contradiction. Let's say how much more tempting we are to accept a technically perfect production innovation for implementation, without taking into account the environmental risk it contains.

1.3 Methods of environmental education

The content of environmental education includes a system of norms (prohibitions and prescriptions) that follow from value orientations that are fundamentally different from the dominant ones. From the traditional point of view, the world exists for man, who acts as the measure of all things, while the measure of nature is its usefulness. Hence the consumer attitude to nature.

In contrast, the new system of values ​​comes from an understanding of the uniqueness and intrinsic value of nature. At the same time, a person is considered as a part of nature, and when characterizing nature, its many-sided value for a person is emphasized. The interdisciplinary composition of the content of environmental education is revealed, which can be grouped into four components - scientific, value, normative and activity.

Scientific - leading ideas, theories and concepts that characterize human health and the natural environment of its habitat; origin, evolution and organization of natural systems as objects of use and protection.

Value - ecological orientations of a person at various stages of the history of society; goals, ideals, ideas that characterize man and nature as universal values; the concept of economic assessment of the environment, the damage caused to it, the costs required for its restoration and damage prevention.

Regulatory - a system of moral and legal principles, norms and rules, instructions and prohibitions of an ecological nature.

Activity - a system of measures aimed at the direct participation of a person in the implementation of the norms and rules of ecological culture.