CC BY
33ФИЛОСОФСКИЕ НАУКИ
FORMING A BEHAVIORAL CULTURE IN YOUTH
Komilov A.K.
Komilov Abror Kuvondikovich - Student, DEPARTMENT OF NATIONAL IDEA, THE BASIS OF SPIRITUALITY AND LAW EDUCATION, HISTORY FACULTY, URGENCH STATE UNIVERSITY, URGENCH, REPUBLIC OF UZBEKISTAN
Abstract: since ancient times, the main criteria for the formation of a perfect human being were the formation of mental maturity, sound thinking, high talent, creativity, good manners and sensitivity. The level of morality in society is determined by the moral culture of the citizens. Ethical culture involves the acquisition by the individual of the community's ethical practices, the use of those experiences in relations with other people, and the self-improvement. In short, it is an indication of the moral development of the individual. After all, moral culture is a structure that combines a number of elements of moral thought. It is reflected in the person's relationship with others. Keywords: independence, culture, traditions, education.
It is well known that morality is the cornerstone of moral perfection, the highest stage of personal development. Ethics is a sense of fairness and justice, first of all, faith and honesty. Ancient ancestors have developed a whole set of moral requirements about the perfect man, in modern language, the Oriental Code of Ethics. There must be an unholy rebellion in the heart of man, from hatred, uncleanness, and injustice. Only such a person will keep his word, not betray anyone, be faithful, and even sacrifice his homeland and his people.
The requirements of morality are reflected in the character and activities of the person. At the same time, some behaviors are regarded as ethical and some are immoral. As time passes, morality changes, evolves, develops and becomes part of the spiritual culture.
Morality is one of the forms of social consciousness, the essence of which reflects the behavior, lifestyle, principles, rules of social
life, as well as the content of social relationships. Morality is a unique way of spiritual development of the world, a prerequisite for the spiritual life of people. The character of ethics is that it is universal in all aspects of life, not only in art, politics, science, but in all areas of life.
Every society needs its own mechanisms to follow certain rules at different stages of its development. Ethics involves the provision of individual interests at the same time as social benefits. Therefore, ethical norms of society exist at the same time as a harmonizing need for both social and individual development. Consequently, morality as a social phenomenon plays an important role in the spiritual and social life of society. This concept is one of the main criteria in determining the image of a nation and its place in human development.
Behavioral culture, in its essence, is a peculiar expression of human ethics and, more precisely, of human morality. "Ethical culture" refers to relationships that are based on the rules, programs, restrictions, and prohibitions of universal ethics in all areas of personal communication and life.
Acquisition of moral values and their application in human activities are the core of the behavioral culture. Behavioral culture depends, first and foremost, on socio-economic factors, on the formation of moral principles, ideals and values. At the same time, a culture of behavior is an indication of how deeply and ethically the ethical requirements are concentrated in human activities, how well they are able to absorb social demands in their activities and minds, and how human activities are embodied in cultural norms.
Behavioral culture is a combination of two distinct human qualities and factors - a characteristic of ethics and culture that is a hallmark of their manifestation.
This is one of the ways in which human beings can be perfected. It has many tools. Some of them are traditional means of training and some of them are modern. Usually, both types are used. For example, preschool education has been successfully used in traditional teaching through fairy tales and games. In this case, a child is encouraged to play with honesty.
Ethics governs man's morals by his own rules and principles. It is also an expression of a high moral character in a society as a moral culture.
Who benefits from a person with a high moral culture? What should you pay attention to in order to reach this level of culture? These questions have not lost their relevance at all times and even today. This means that such a cultured person benefits the family, the community, and the state. A new question arises: "So, where does the motherland begin?" "Why is the motherland sacrificed?"
Homeland is the birthplace of a person, his family, his neighborhood, his state. A place where all the people and their ancestors have lived in the past.
A person should love his hometown and live with it and make his own contribution to the development of his homeland.
When a family is healthy - a society is strong, the country is stable. Therefore, the family is recognized as a key part of society and is the cornerstone of the child's emergence as a person, his future place in society, and the development of a spiritually mature person. When we look at the history of our people, all of the most valuable traditions, such as honesty, dignity, compassion, kindness and hard work, are first and foremost in the family. A respectable, educated, intelligent, hardworking, believing child is the greatest asset not only of parents but of the whole society. This means that the child sees the image of the nation in the family, in which their nature, worldview and moral image are formed.
As a person grows up in the neighborhood, a sense of belonging to the surrounding realities is formed. Under the influence of the local community and the state, youth will develop skills of understanding of rights and responsibilities, patriotism and moral education. The moral life of a person is inseparably linked with his moral education. After all, moral education is one of the continuous processes for the development of a person. It teaches individual moral values, strengthens moral values, and learns to live according to moral principles and norms.
We talked about the family, the neighborhood, and described the family and the neighborhood as "a native country." As the human being grows in understanding of his identity, his deep sense of love
for the country grows in his heart. The deeper the roots are, the greater the love for the country where it was born. Patriotism is the core of any moral education.
Patriotism is a social moral principle that shows a person's love for his country and his desire to preserve it. This principle cannot be conceived without sacrifice. A person may live without violating rules and regulations in a particular country and society.
Self-sacrifice is a moral conception that reflects the behavior of those who are committed to the highest goals and ideals common to society.
In the early days of independence, self-sacrifice, which was typical of the transitional period, was evident, but today, on the contrary, the principle of self-sacrifice is a priority in our society. The faster this spiritual process becomes, the clearer the image of the new state is. At the same time, self-sacrifice is a characteristic of those who are willing to show self-sacrifice in the interests of the Motherland, which is one of the spiritual values. A sense of respect, love, and trust for the motherland and its people is shaped by common interests and goals that have a profound effect on people and influence their work and motivate them to fulfill their responsibilities. Self-sacrifice is a characteristic of all people whose fate is linked to the fate of their homeland and nation. Self-sacrifice can only be a decisive factor in progress when it is presented in action, not words.
References
1. Kidder Rushworth, 2003. How Good People Make Tough Choices: Resolving the Dilemmas of Ethical Living. New York: Harper Collins. P. 63. ISBN 978-0-688-17590-0.
2. Paul Richard; Elder Linda, 2006. The Miniature Guide to Understanding the Foundations of Ethical Reasoning. United States: Foundation for Critical Thinking Free Press. p. NP. ISBN 978-0-944583-17-3.
3. John Deigh in Robert Audi (ed). The Cambridge Dictionary of Philosophy, 1995.
