Fostering national dignity

The education of national dignity was the foundation of the moral perfection of the individual. A high sense of national dignity and condemnation of behavior, discrediting the nation, which contributed to the education of responsibility to the native people for their good name, and to other nations for the good name of their people.
“Be such that you are judged by your people, be a worthy son (daughter) of your people,” - such a well-being is present in the pedagogy of almost all nations. By our behavior, not to give a reason to think ill of one’s people, not to profane the sacred memory of the best people of the people, to multiply the glory of the people with our patriotic actions — any people want to see their own pupils and proceeding from this build their pedagogical system. The glory of the nation is created by its glorious sons. No wonder that the best names of the son of a people are honored only by his best representatives: there are no bad nations, but his sons are bad.
A sense of national dignity presupposes a sense of responsibility for the dignity of the people over the centuries. Consequently, national dignity requires to be a worthy son of one’s people and deserve the respect of representatives of other nations. Therefore, in the development of a healthy sense of national dignity, both the idea of ​​national flourishing and the idea of ​​international rapprochement are laid at the same time.
It was natural for the peoples to strive for happiness, which was not conceived without striving for perfection. Tat fairy tale "The mind is already happiness" states that happiness is impossible without the mind, that "stupidity can destroy everything." Here the mind is declared the elder brother of happiness: “My brother, Mind, now I bow to you.
I admit you are taller than me. " A similar plot is common in India, as well as among Jews, both European and Afro-Asian. A fairy tale with the same plot is spread among many peoples of Dagestan. In it, a real Avar horseman can appreciate female beauty, but at the same time the question “What do you prefer - the old man’s mind or the beauty of a beautiful woman?” Answers: “I appreciate the advice of the old man twenty times more.” A similar dilemma arises in the Armenian fairy tale "Mind and Heart." Once the mind and the heart began to argue: the heart kept saying that people lived for it, and the mind insisted on the opposite. The conclusion of the tale is the following: "Repent mind and heart for what they did, and gave a pledge from now on to act together, having decided that man makes the mind and heart, heart and mind human." General plots and a similar interpretation of the same issue in the tales of different nations show that they are dominated by universal principles. And the people's teacher Ushinsky, drawing his ideas from the sources of popular wisdom, draws a conclusion similar to the fairy tales given above: “Only a person with a good mind and a good heart is a completely reliable person.”