What is the ideology of Belarus like? The main features of the ideology of the modern Belarusian state. Religion as a form of social consciousness

Without spiritual energy, it is impossible to create an effective economy and a prosperous society.

An important problem in the ideology of the Belarusian state is the relationship between innovation and tradition, both in the sociocultural context and in terms of state building. A special place here is occupied by the attitude towards the Soviet past and Belarusian statehood within the USSR. The question that is of utmost importance for modern Belarusian society and its political and ideological state is the question of whether the sovereign state of the Republic of Belarus is a continuation of previous development or a qualitatively new stage in the formation of Belarusian statehood, having a weak genetic connection with the previous state.

The dynamics of social changes predetermined a rapid change in assessments of the past stages of the country’s development, including Soviet perestroika, and the prospects for the further evolution of Belarus’ development. Moreover, if in the second half of the 80s the problem of the relationship between tradition and innovation was considered through the prism of the development of socialism, then after 1991, the content of assessments was more often dominated by the political component - Belarusian statehood, its past, present and future.

The core of the ideology of the Belarusian state is the idea of the Fatherland. In moments of crisis, it is the concepts of “Motherland” and “Fatherland” that become a political means of overcoming the split between the government and the people. The Fatherland is a common homeland for patriots, for simply loyal or apolitical citizens, and for opposition citizens. The Son of the Fatherland is a combination of a citizen and a patriot in one person. It is no coincidence that only those wars are called Patriotic, in which, defending the country, citizens and the government act heroically and as one whole.

Ideas of his Fatherland And his people similar, although they should not be filled with only ethnic content. Of course, the state of the Republic of Belarus has national interests. The category “national” should be considered as an association with the territory of residence of the Belarusian ethnic group, Belarusian culture, history, and language. But national interest is broader than ethnic interest. National interest is ultimately connected with Belarus, the present and future of the people, citizens of Belarus.

In the system of values, a special place is occupied by sovereignty, national interest, national security, and justice.

An important component of the idea of Belarusian statehood should be standards of human rights and law as such.

The fundamental goal is a strong, democratic, prosperous Belarus. These goals reflect core values that must be protected by all means and at all times include: security, state independence, and the welfare of citizens. At a specific level, this means territorial integrity, national security, economic well-being. State interest is a subjective form of expression of the objective needs of society. Politics begins when interests are transformed into goals. Interests must be recognized, and goals require action through the institutional mechanisms of the state. Purpose is interest in action.

The ideology of the Belarusian state is a complexly organized system, since each of its components can itself be considered as a system (figure).

The ideology of the Belarusian state is, in general terms, an ordered set of ideals, values, and concepts that serve as the justification for the Belarusian path of development.

The ideology of the Belarusian state is a doctrine about the norms of life, ideals and values of the Belarusian people, about the ideological policy of state institutions, about ideological processes that characterize the goals and features of the Belarusian path of social development.

At the political level, ideology takes the form of ideological doctrine. The Belarusian ideological doctrine is the ideological basis of the ideology of the Belarusian state in modern concrete historical conditions. The form of existence of our ideological doctrine is the national idea. The main content of the Belarusian national idea is such fundamental concepts as: universal Christian values, national-state identity, citizenship, patriotism.

However, the Belarusian ideological doctrine, or national idea, as the ideological basis of the state ideology, constitutes a very important, essential, but still part of the ideology of the Belarusian state. If we approach the analysis of ideology systematically and consider it as a systemic structure, as a systemic model, it is necessary to take into account all spheres of life of our state and the Belarusian path of development.

So, the legal basis of the ideology of the Belarusian state is the Constitution of the Republic of Belarus. The constitution of any state, including the Belarusian one, is, in fact, the main ideological document, which spells out all the main goals of the state. The economic basis of the state’s ideology is the Belarusian economic model, the content of which will be revealed in basic terms in the corresponding section of the book.

The next component of the Belarusian ideology of the Belarusian state is the Belarusian political system as the political basis of the ideology of the state. The Belarusian political system is based on the Constitution of the Republic of Belarus, but the main features of the Belarusian political system as an integral part of the ideology of the state, they are still awaiting further research and development by scientists, social scientists, politicians and analysts.

The fourth component, or integral part of the ideology of the Belarusian state, is, in fact, the Belarusian ideological doctrine or national idea, which was mentioned above. This is the ideological basis of the state’s ideology.

Today we can already talk about the presence of all four harmonious components of the ideology of the Belarusian state: the Constitution, the Belarusian economic model, the Belarusian political system, the Belarusian ideological doctrine in the form of a national idea.

As for the dialogue between scientists and specialists about whether another universal document is needed, which will touch upon political, social, philosophical, religious and economic relations, then such a document is needed, but specific, in the form concepts of state ideological policy. This document should be specified at the level of industries, departments and regions in the form programs for information and analytical support of state ideological policy. The program must include clear parameters: goals, objectives, deadlines, problems, priorities, regulatory framework, implementation mechanisms, resources, assessment of the effectiveness of ideological policies.

The structure of the ideology of the Belarusian state includes four blocks of components:

1) theoretical and methodological (the basis of the system). The goal is to determine the main components and structure of the ideology of the Belarusian state;
2) procedural (“Entry” into the centers of ideological decision-making). The goal is to determine the qualitative characteristics of the intrasystem environment emerging around the centers of ideological decision-making;
3) institutional (“Centers for making ideological decisions”). The goal is to determine ways to increase the efficiency of ideological activities of institutions state power, finding optimal mechanisms for their interaction;
4) instrumental (“Exit” to the environment of the system in the form of directions of ideological policy of the state in specific spheres of society). The goal is to determine the social mechanisms for implementing the ideological policy of the state.

The way the elements of the system interact shows that if, in accordance with the expectations of citizens (at the input), the country’s leadership makes appropriate decisions (at the decision-making center), then a certain balance is maintained in the political, economic and spiritual system of the state, and society confidently moves towards solving its problems. The main ideological task (as a result) is to increase the economic power of the state and improve the well-being of citizens.

Self-test questions

How did the term “Ideology” come about?

What is the interpretation of ideology from the point of view of Marxism?

What is the difference between ideology and religion and philosophy?

What is the main content of political ideology?

What are the functions of political ideology?

What is the difference between the ideology of the state and the ideology of liberalism, conservatism, socialism?

What is the structure and components of the ideology of the Belarusian state?

Literature

On the state of ideological work and measures to improve it: Materials of a permanent seminar of senior officials of republican and local government bodies. – Mn., 2003.

Mannheim K. Diagnosis of our time. – M., 1994.

Zinoviev A. West. The crisis of Westernism. – M., 1995.

Sirota N. Modern political ideologies. – St. Petersburg, 1995.

Soloviev A.I. Political ideology: the logic of historical evolution // Polis. 2001. No. 2. P.5–23.

May A.V. Models of the dominant ideology. – Jerusalem, 1997.

Matz U. Ideology as a determinant of politics in the era of modernity // Polis. 1992. No. 1–2.

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Introduction

In connection with the collapse of the world system of socialism, the crisis of the dogmatized ideology of Marxism-Leninism and the transition of former socialist countries to market economy and democratic reforms, a situation has developed of a negative attitude towards ideology. However, both domestic experience of the last decade and studies of Western analysts have shown that ideology is an integral part of social reality, political and spiritual existence modern society.

Society cannot exist without a holistic set of ideas, values and norms that unite all citizens. A state without ideology, like a person without thought, cannot live and develop, much less resist internal and external threats and challenges, which explains the relevance of the chosen topic.

Ideology for the state is the same as the immune system for a living organism. If the immune system weakens, even the smallest infection becomes fatal. It’s the same with the state: when the ideological basis of a society is destroyed, its destruction becomes only a matter of time, no matter how outwardly the state seems strong and formidable. If we want to see Belarus as a strong, prosperous power, we must, first of all, think about the ideological foundation of Belarusian society.

Ideology is a system of ideas, views, perceptions, feelings and beliefs about the goals of development of society and man, as well as the means and ways of achieving these goals, embodied in value orientations, beliefs, acts of will, encouraging people in their actions to strive for goals that we will set ourselves.

1. Subject and theory of studying the ideology of the Belarusian state

The ideological space is always pluralistic. A wide variety of ideological theories exist simultaneously in society. Functioning, they mutually complement each other, creating a single ideological system. Even in totalitarian regimes where ideocracy dominates, counter-ideologies function. Banned and persecuted counter-ideologies still challenge this state.

The main modern ideologies - liberalism, socialism, conservatism - arose in the conditions of the formation and development of Western European civilization. These ideologies reflected the real and diverse conflicts of the era of bourgeois development. They expressed to the maximum extent the understanding of the problems of modern society by the main social strata and classes, and it was in these ideologies that large social groups acquired a clear self-awareness.

But for the formation of modern states in Europe and development civil society class ideologies were not enough. The formation of statehood requires an additional factor that forms state and civil-political identity. Therefore, it is no coincidence that in modern times nationalism arises, which was initially formed as state patriotism and economic nationalism. Love for the nation-state became higher than love for the monarch and dynasty.

In the mid-19th century in Greece, during discussions about what the country's political structure should be after limiting the absolute power of the king, a “great idea” was proclaimed, which included the need to consolidate the entire nation and the historical mission of Greece as a mediator between the West and the East. The “Great Idea” has retained its meaning to this day. It is included in the programs of various political parties in Greece, although over the course of a century and a half this idea has been enriched and continues to be filled with new content.

The emergence and development of the sovereign state of the Republic of Belarus raised the issue of the ideology of the Belarusian state. The ideology of the state is a specific type of ideology. It is this ideology that should provide a greater or lesser degree of social consensus and a sense of belonging to a state-organized community, to the historical fate of the Fatherland. The ideology of the state becomes the most important source of consent among various social and political forces.

This also becomes important because the state building of the Republic of Belarus occurs simultaneously with deep socio-economic transformations and the transition to a market economy. The old system of value orientations that consolidated Soviet society was destroyed; For many people, these values lost their meaning during the period of perestroika and market transformations. The new values that are being transmitted to society are distinguished by great political and ideological diversity. An acute problem arises of finding the basis of identity. A sovereign Belarusian state can become a value that carries consolidating potential.

The ideology of the state plays a special role in the process of political socialization. Political socialization occurs under the influence of many factors, but it is the activity of state and public structures to indoctrinate the state ideology into the minds of individuals that ensures the “vertical” transfer of the system of values and models of perception of political reality from political regime to the individual.

In the ideology of the state, the instrumental function is especially clearly manifested, which serves to achieve specific political, economic and social goals that are significant for the entire society.

In a democratic society, the presence of a state ideology does not eliminate the ideological pluralism of various political and ideological movements - from radical to moderate liberal and conservative. But usually in a politically stable society, extreme ideological movements occupy a marginal position on the country's political scene, and the centrist movement has a predominant influence. The ideology of the state, in order to reflect the interests and aspirations of the bulk of the population, must carry a centrist program. The ideology of the state covers all the main spheres of society: economic, political, social, cultural and informational, but priorities may change depending on the specific situation. The instrumentalism of state ideology allows, compared to classical ideologies, to respond more sensitively to social demands in a local-temporal (depending on place and time) context.

This ideology makes it possible to achieve agreement on the basic, fundamental values of society and helps to reduce the share of conflicts of rivalry and increase the share and importance of cooperation, which correlates well with national character Belarusians and Belarusian tolerance.

The ideology of the Belarusian state must use the spiritual and intellectual resources of the nation, which are the most important resources for development, especially in the modern information society.

The ideology of the Belarusian state is a state-patriotic ideology, a synthesis of state identity, culture and spirituality.

Without spiritual energy, it is impossible to create an effective economy and a prosperous society.

The dynamics of social changes predetermined a rapid change in assessments of the past stages of the country's development, including Soviet perestroika, and the prospects for the further evolution of Belarus' development. Moreover, if in the second half of the 80s the problem of the relationship between tradition and innovation was considered through the prism of the development of socialism, then after 1991, the content of assessments was more often dominated by the political component - Belarusian statehood, its past, present and future.

The core of the ideology of the Belarusian state is the idea of the Fatherland. In moments of crisis, it is the concepts of “Motherland” and “Fatherland” that become a political means of overcoming the split between the government and the people. The Fatherland is a common homeland for patriots, simply loyal or apolitical citizens, and for opposition citizens. The Son of the Fatherland is a combination of a citizen and a patriot in one person. It is no coincidence that only those wars are called Patriotic, in which, defending the country, citizens and the government act heroically and as one whole.

The ideas of one’s Fatherland and one’s people are similar, although they should not be filled with only ethnic content. Of course, the state of the Republic of Belarus has national interests. The category “national” should be considered as an association with the territory of residence of the Belarusian ethnic group, Belarusian culture, history, and language. National interest is broader than ethnic interest. National interest is ultimately connected with Belarus, the present and future of the people, citizens of Belarus.

In the system of values, a special place is occupied by sovereignty, national interest, national security, and justice. An important component of the idea of Belarusian statehood should be standards of human rights and law as such.

The legal basis of the ideology of the Belarusian state is the Constitution of the Republic of Belarus. The constitution of any state, including the Belarusian one, is, in fact, the main ideological document, which spells out all the main goals of the state. The economic basis of the state’s ideology is the Belarusian economic model, the content of which will be revealed in basic terms in the corresponding section of the book.

The next component of the Belarusian ideology of the Belarusian state is the Belarusian political system as the political basis of the ideology of the state. The Belarusian political system is based on the Constitution of the Republic of Belarus, but the main features of the Belarusian political system as an integral part of the ideology of the state still await further research and development by scientists, social scientists, politicians and analysts.

The fourth component, or integral part of the ideology of the Belarusian state, is, in fact, the Belarusian ideological doctrine or national idea. The main content of the Belarusian national idea is such fundamental concepts as: universal and Christian values, national-state identity, citizenship, patriotism. This is the ideological basis of the ideology of the state.

The structure of the ideology of the Belarusian state includes four blocks of components:

1) theoretical and methodological (the basis of the system). The goal is to determine the main components and structure of the ideology of the Belarusian state;

2) procedural (“Entry” into the centers of ideological decision-making). The goal is to determine the qualitative characteristics of the intrasystem environment emerging around the centers of ideological decision-making;

3) institutional (“Ideological decision-making centers”). The goal is to determine ways to increase the effectiveness of the ideological activities of institutions of state power, to find optimal mechanisms for their interaction;

4) instrumental (“Exit” to the environment of the system in the form of directions of ideological policy of the state in specific spheres of society). The goal is to determine the social mechanisms for implementing the ideological policy of the state.

The way the elements of the system interact shows that if, in accordance with the expectations of citizens (at the input), the country’s leadership makes appropriate decisions (at the decision-making center), then a certain balance is maintained in the political, economic and spiritual systems of the state, and society confidently moves towards solving its problems. The main ideological task (as a result) is to increase the economic power of the state and improve the well-being of citizens.

2. Stages of formation of the ideology of the Belarusian state

About its place in this world, each nation, in the course of its historical development, develops a certain system of ideas, concepts, principles for the formation of its national community, the forms of its state and economic life, and its relationships with other peoples. These ideas and ideas, ultimately, have always constituted and will continue to form the basis for the people to build their state.

The systematized sum of ideas and ideas developed by the people about the history of the formation and development of their statehood, the peculiarities of the structure of institutions of state power, the directions, goals and objectives of the further development of the state, the forms and methods of its interaction with other peoples can rightfully be called the ideology of national statehood. In this regard, we can conclude that the ideology of Belarusian statehood accumulates everything constructive and useful for Belarus from the experience of the past and the achievements of the present. The ideology of Belarusian statehood is not only a system of views thanks to which the citizens of our republic can navigate the political and social space, but it is designed to substantiate and ensure the interests of the Belarusian people as the most important subject of politics.

The problem of forming the ideology of national statehood arose in the second half of the 19th century. Its formation was then hampered by many factors, which manifested themselves in the slowness of the process of formalizing the national identity of Belarusians, in the people’s contradictory awareness of their historical past and their political interests. This was due to the fact that, being part of Russian Empire, Belarus turned out to be deeply incorporated into the all-Russian state-political organism, and this, naturally, restrained the manifestation of Belarusian identity and hampered the formation of a nationally oriented intellectual and political elite. These processes were also influenced by the attack on Belarus by its stronger neighbor from the West - Poland. Polish influence was especially strong in the cultural sphere. Virtually all layers of Polish society (ideological inspirers Ludwig Gursky and Henryk Sienkiewicz) actively preached the idea of “Poland’s historical right to Belarus”, of the “great cultural mission of the Poles to the East”, etc. This approach was characteristic not only of the right-wing camp, but also of the Polish socialist movement, which sought the revival of the Polish state within the historical borders of the Polish-Lithuanian Commonwealth of 1772 (which meant the inclusion of Belarusian lands into the Polish state).

The deep integration of Belarus into the all-Russian state-political organism and the expansionist claims of the Polish political elite also did not contribute to the creation of international conditions for the implementation of the idea of Belarusian statehood. Therefore, before the outbreak of the First World War, Belarus was practically not included in the sphere of geopolitical interests of other states. For this reason, the Belarusian issue (unlike, for example, the Polish) remained an internal factor Russian state, respectively, Belarusian social movement, which raised this issue, reflected the contradictions only of the All-Russian political life. Objectively, the prerequisites for including the Belarusian issue in the sphere international relations began to take shape only during the First World War and during the February Revolution of 1917 in Russia. However, in its entirety, the question of Belarusian statehood and its ideological justification arose before the Belarusian people after the October (1917) revolution in Russia. At that time, the problem of national statehood seemed to be the focus of political struggle in Belarus. And this was quite natural, because during this period the creation of the national statehood of the Belarusian people began.

After the collapse of the Soviet Union and the proclamation of the sovereignty of the Republic of Belarus, the question of the ideology of Belarusian statehood acquired new significance. IN last decade At the center of heated discussions are issues relating to the past, present and future of Belarusian statehood. In the modern ideological and political struggle, special attention is focused on understanding the past of Belarusian statehood.

All Eastern Slavs at first constituted a single Old Russian nation within the boundaries of a single Old Russian state - Kievan Rus. This fact has firmly entered the historical memory of not only the Belarusian, but also the Russian and Ukrainian peoples. According to a scheme generally recognized in domestic and foreign scientific literature, the East Slavic tribal unions, after their political unification within the framework of the Old Russian state during the 11th-12th centuries, merged into a single Old Russian nationality, which from the end of the 14th century split into three separate nationalities - Belarusian, Great Russian and Ukrainian. Most modern researchers have no doubt about the fact that the idea was widespread in Kievan Rus that all the Slavs on the territory of Eastern Europe constituted a single people, which is clearly recorded in the “Tale of Bygone Years” - the oldest chronicle on history Eastern Slavs. Based on this, we can conclude that the idea of Belarusian statehood has all-Russian roots and goes back to ancient Russian statehood. It was already in early antiquity that the idea of all-Russian unity was formulated. It undoubtedly helps us understand and comprehend the history and ideology of Belarusian statehood.

Does the historical and legal right Does the Republic of Belarus consider itself the heir and successor of the Grand Duchy of Lithuania, Russia, Samogit (second half of the 13th-16th centuries)? The answer to this question can be formulated as follows: as a result of feudal fragmentation and the invasion of the Tatar-Mongols at the beginning of the 13th century, the Old Russian state collapsed. In its northwestern part, in the second half of the 13th century, the Grand Duchy of Lithuania arose, which end of the 14th century century began to be called the Grand Duchy of Lithuania, Russia, Zhemoytka. This name of the state reflects the complex process of its formation and, of course, gives an answer to the nature of the ethnic composition of the population of this state entity. However, it should be noted that to this day discussions and debates about the ethnic composition of its population have not ceased. The range of views on this problem is very wide - from the interpretation of the Grand Duchy as a Lithuanian power to its proclamation as a Belarusian empire. This is largely due to the lack of information in written sources about the legal basis for the unification of the Baltic and Slavic territories into a single state, in various spheres (political, economic, cultural) of which either Baltic or Slavic elements subsequently dominated. However, it is significant that within the framework of the Grand Duchy of Lithuania, the process of formation of the Belarusian ethnic group was intensively going on.

It is known that Russian historians considered the Grand Duchy of Lithuania a Russian-Lithuanian state, however, in the process of development of this state, its Belarusian-Lithuanian essence became more and more clearly manifested, and later the Belarusian factor became more pronounced (when the Belarusian nation was formed). This was a period that covered the XV-XVI centuries. It was during this period that the process of formation of the ethnic self-awareness of Belarusians gained momentum, which manifested itself mainly in the development of their native language, writing, philosophical and socio-political thought; lawmaking, national customs and traditions, the population’s adherence to the Orthodox religion. However, at the end of the 16th century, a tragic page in the history of our people was turned over: the Union of Lublin (1569). According to this union, the Grand Duchy of Lithuania became part of the Polish-Lithuanian Commonwealth, retaining its autonomous character for some time, but later its sovereignty was lost.

As for the entry of the Belarusian lands into the Polish-Lithuanian Commonwealth, this period was of exceptional importance for the self-identification of Belarusians as a distinctive ethnic group, for its self-awareness, its all-Russian origin, as well as for its political self-determination. The decisive factor in this process was that the Polish-Lithuanian Commonwealth as a state was least of all interested in the development of Belarusians as a distinctive people. Moreover, she did everything to erase their ethnicity from the memory of Belarusians. It was at this time that the majority of Belarusians realized that for their self-preservation as an ethnic group, for their further historical development, they must return to their all-Russian roots, to the origins of their statehood. This was the main reason for the acute religious-national struggle that unfolded in the Belarusian and Ukrainian lands. Polish-Catholic pressure forced them to unite and launch a religious-national struggle for their liberation. And this struggle did not stop until the reunification of the Belarusian and Ukrainian lands with the Russian state.

Once within the borders of the Russian state, Belarusians revived their national traditions, culture, and literary language.

It was during this period that ethnic, social, economic, and political prerequisites for the formation of national Belarusian statehood began to take shape. These prerequisites were the result of socio-economic and political processes that took place throughout the 19th and early 20th centuries in Russia. In the national regions of Russia, including Belarus, they were closely intertwined with the problems of realizing the cultural, socio-economic and political rights of the peoples that make up a multinational state. It was during this period that the Belarusian socio-political movement was born. The ideology of this movement invariably included a national problem. However, I would like to note that already at the end of the 19th - beginning of the 20th centuries, during the formation of ideas about Belarusian statehood, two approaches to understanding the historical past of the Belarusian people and, accordingly, the forms of their self-determination were identified. These two approaches led to the division of the socio-political movement into two streams - representatives of the national democratic movement and supporters of Western Russianism.

Representatives of the national democratic movement generally spoke from national Belarusian positions and defended the possibility of self-determination of Belarus as an autonomous republic within the borders of the future democratic federal Russian state. And only much later did they, to one degree or another, consider the establishment of independent statehood of Belarusians possible. Supporters of Western Russianism, on the contrary, viewed Belarus as component Russia. And although the Western Russians recognized the ethnographic differences of the Belarusian people from the Russians and Ukrainians, they nevertheless sought to prove that Belarus was not able to develop economically and politically independently. They considered the Belarusians as one of the Slavic tribes, which is organically part of the united Russian people.

The above two approaches to understanding the history of Belarus and its people had an impact on the formation of the ideology of Belarusian statehood throughout the 20th century. They still influence the course of real modern political processes in the Republic of Belarus, as well as the formation of the ideology of the Belarusian state.

With the fall of the autocracy in February 1917, and then during October revolution And civil war The issue of the practical creation of Belarusian national statehood came to the forefront in the socio-political life of Belarus. It led to ideological confrontation between former allies in the political struggle. The demarcation occurred on the issue of the form of national self-determination of Belarusians, on the nature of the future Belarusian national state, on its place and role in the emerging new system international relations. The question literally became this: either to follow the path of establishing a sovereign state independent of other republics, or along the path of creating a Belarusian state as part of a federation of equal national republics. In conditions of revolution and civil war, attempts were made to implement both approaches. The Belarusian Socialist City (BSG), which was essentially a revolutionary democratic party of socialist orientation, in the conditions of the civil war tried to implement the idea of complete national independence of the Belarusian state on the basis of parliamentary democracy. However, the Belarusian People's Republic (BPR), proclaimed by moderate Belarusian socialists on March 25, 1918 under the German occupation, as many researchers argue, was not a state entity even “in puppet form.”

Due to unfavorable foreign policy and internal circumstances for the BPR, in addition to the insurmountable isolation of its leaders from the broad masses of the people, carried away by the idea of Soviet statehood, the BPR was never able to become an independent, sovereign Belarusian state. This was recognized at the 2nd All-Belarusian Conference, held in October 1925 in Berlin. Representatives of various movements of the Belarusian political emigration took part in its work. The conference participants recognized Minsk, the capital of the BSSR, as “the single center of the political and cultural revival of Belarus” and announced the dissolution of the Rada and the government of the BPR.

The creation of the Belarusian national statehood took place in an atmosphere of acute social clashes and upheavals caused by the Russian revolution. Therefore, the events associated with the birth of Belarusian statehood today do not fit into one-sided, far-fetched schemes. They developed one way and not another, due to many objective and subjective circumstances, among which internal and external factors, the specifics of the national movement in Belarus, the actions of class and social forces, and the logic of political struggle played a special role. This is precisely what predetermined the defeat of those political forces that tried to implement the idea of the Belarusian People's Republic. It was in this confrontation that Belarusian statehood was born on a Soviet basis.

On January 1, 1919, as is known, the Belarusian Soviet Socialist Republic (BSSR) was proclaimed. Its proclamation set a precedent for the creation of a political-territorial unit with the attributes of Belarusian statehood within the framework of the Soviet system.

As both the internal and external situation developed and became more complex, the problem of changing strategy and tactics on the national issue became more and more pressing for the Bolshevik leaders. The emphasis was on the following: to preserve the RSFSR by any means, which was considered as a prototype of the future world Republic of Soviets (later this role was assigned to the USSR formed in December 1922). The Soviet Socialist Republic of Belarus was created as a springboard for the offensive of Soviet troops to support the world proletarian revolution.

The second proclamation of the BSSR occurred in July 1920. The revival of Belarusian Soviet statehood was announced in the “Declaration of the Independence of the Soviet Socialist Republic of Belarus,” which was adopted on July 31, 1920 in Minsk at a joint meeting of representatives of state and party bodies, socio-political organizations and trade unions. The appearance of this document was associated with the July (1920) offensive on the Western Front of the Red Army, which practically liberated the entire territory of Belarus. This document announced the restoration of the BSSR, proclaimed on January 1, 1919. In the conditions of the ongoing Soviet-Polish war, it was very difficult to determine the administrative-territorial border of the resurgent republic. And although there were many difficulties on the path to establishing the national statehood of the Belarusian people, the Declaration raised the question of state ties between the Soviet republics from the position of “full sovereignty.” It was stated that relations between the SS of the Republic of Belarus and the RSFSR would be formalized on an equal basis. Later, the principle of equality of republics was the basis of the Union Workers' and Peasants' Treaty between the RSFSR and the SS of the Republic of Belarus, concluded on January 21, 1921, which again recognized the independence and sovereignty of “each of the contracting parties.” The Declaration also touched upon language problems, the solution of which depended on the spiritual revival of the Belarusian people. “Complete equality of languages (Belarusian, Russian, Polish, Jewish) was established in relations with government institutions and in organizations and institutions of public education and socialist culture.” The indigenous nation received no advantage in terms of language.

The 1922 treaty establishing the USSR was based on a compromise between national autonomy and the preservation of a centralized state, which was supposed to be a means of realizing the revolutionary ideal. This ideal included the possibility of eliminating both classes and nations. Consequently, at the time of the creation of the union state, in theoretical terms, the nation was considered as some kind of relic. A state based on the principle of proletarian internationalism, at least in theory, became “nationalless.” Indeed, in the 1930s the concept of “national interest” was eliminated from political practice. It was revived only during the Great Patriotic War.

The principle of limiting the sovereignty of the Union republics was included in the Union Treaty, and then in the Constitution of the USSR of 1924 and 1936. And although the theory of limited sovereignty was not legally enshrined in the 1977 USSR Constitution, the provision was recorded that “a union republic is a sovereign state.” During the years of perestroika, it became the legal basis of the movement for the renewal of the Union and stimulated the desire to realize the idea of full sovereignty of the republics. On July 27, 1990, the Supreme Council of the BSSR adopted the Declaration of State Sovereignty of our republic. The declaration became a state legal act on the sovereignty of the BSSR. And although the Declaration stated that Belarus had chosen its own path of development, it did not provide for the republic’s withdrawal from the Union. The declaration of independence of the BSSR was the beginning of a new stage of self-determination of the Belarusian people.

The BSSR, proclaimed on January 1, 1919, represented an entire era in the history of the formation of a new Belarusian statehood. Of course, it became the first real national Belarusian state. Despite all the limitations of sovereignty in Soviet period The BSSR was by no means a fiction. The first experience of Belarusian statehood was of great importance for the development of the Belarusian people throughout the 20th century. Over the 70 years of its existence as part of the Soviet Union, the Belarusian SSR gradually collected the bulk of the ethnic territory of the Belarusians (the “strengthening” of the BSSR in 1924 and 1927, the reunification of Western Belarus with the BSSR in 1939) and fulfilled the state-political and cultural role of unifying the Belarusian nation. For the first time in history, a truly functioning apparatus of state power was created, a national system of education and science, a state institutionalized system of professional art and culture, a mass national press, etc. Belarus became an industrially developed republic and became famous throughout the world for its heroic resistance to the Nazi occupiers during the Great Patriotic War.

On the basis of the BSSR, the sovereign Republic of Belarus was proclaimed in 1991. On the way to consolidating the sovereignty of the republic, the adoption by the Supreme Council in March 1994 of the Constitution of the Republic of Belarus, on the basis of which a presidential form of government was introduced, was important. A.G. became the first President of the Republic of Belarus. Lukashenko, who was elected in two rounds of popular elections in June-July 1994.

ideology political socialism Belarusian

3. The formation of the ideology of the Belarusian state at the present stage

The third period of reform of the system of power and management began in the second half of 1994 and lasted until November 1996, and can rightfully be considered the period of formation of the ideology of the Belarusian state at the present stage. During this period, laws on the President, the Supreme Council, and the Cabinet of Ministers were adopted. Work continued on further transformation of the system of state power and management. From the very first steps of their activities, the President and the executive branch of government began to take decisive measures to improve the level of governance in the country. All this work was carried out in conditions intense struggle executive power with other branches of government and, above all, with the legislative branch, since this task could be solved in full only by reducing its power.

By the end of 1995, a presidential vertical was created in the country, formed by reassigning the executive committees of regional and district Soviets directly to the president. As a result of this step, the Supreme Council of the Republic of Belarus lost local support. From that moment on, real power in the country began to concentrate around the President.

The results of the study showed that during the period of acute political crisis in public opinion at that time, the idea that the Supreme Council of the Republic of Belarus in its work defended, first of all, the interests of right-wing parties (BPF, etc.) formed and occupied a dominant position. parties of left orientation - PKB, etc. The interests of the majority of the population belong to the highest legislature the republics, according to respondents, were in last place.

The attitude of the citizens of the republic to the activities of local authorities was even more critical. After all, according to these same citizens, local authorities in their daily activities, first of all, defended the interests of the private sector of the economy. The second ranking position in their activities was occupied by the interests of republican and local authorities, that is, their own interests. In third place are the interests of shadow business. The interests of the majority of the population were in sixth and last place.

Thus, in public opinion in Belarus, two poles have formed, characterizing the level of attitude and trust of the population in the authorities. At one such pole, with a high level of support from citizens, is the President, at the other are the power structures of various branches of government and levels of government, which do not enjoy a high level of support from the population.

At the third stage of socio-political transformations in our country, a number of laws were adopted aimed at radically reforming the existing system of power and management. The President’s desire to restore order in society, and this is precisely how it was regarded conflict situation citizens of the republic during the constitutional crisis in 1996, was met with understanding in society. In the referendums of 1995 and 1996, the majority of citizens voted for confidence in the President. This stage of transformation affected to a greater extent political sphere and can be characterized as a period of radical reform of the entire system of power and management in the country.

With the referendum of 1996, as a result of which changes and additions were made to the Constitution of the Republic of Belarus, the fourth stage of reforms begins. New problems in the interaction of authorities arise and require solutions. Now this applies, first of all, to the powers of the president, parliament and government in the field of lawmaking and rule-making. It is clear that new problems will continue to arise on the path of state building in Belarus.

On the eve of the local government elections in 1999, the electoral qualification was nevertheless reduced, which brought the republic out of the periodically recurring electoral marathon. At the same time, the practice of holding these elections clearly showed that another, no less acute, problem of opposition parties’ participation in elections has become urgent. It appears that based on common sense activists of opposition political parties would rather “fight” at meetings of representative government bodies than in the streets, rallies, etc. In addition, practical activity in representative bodies of power, working with people will objectively reduce enthusiasm and remove the touch of extremism from such activists. Finally, the country needs active and trained personnel, and work in representative government bodies in this regard is a good school.

As a result of economic crises and revolutionary upheavals, numerous destructive, bloody wars and interethnic conflicts, the collapse of old and the formation of new states, the human community was faced with a responsible choice: either continue the senseless build-up of means of solving international problems from a position of strength, or conduct a persistent search for reasonable solutions and norms coexistence of states for the well-being of present and future generations.

Today, it can be clearly stated: a historically justified, objectively logical trend is winning - the trend towards the integration of states. Even being in different parts globe, countries, wittingly or unwittingly, influence each other’s economy and politics, therefore they are forced to conduct a dialogue and reach agreements among themselves. If they are located on the same continent, and even more so are close neighbors, then they are completely “doomed” to good relations, because only in this case can favorable conditions be created for the socio-economic rise of each country, for spiritual, cultural and social development every people. A striking example of this is today’s Europe, where states that have been at war with each other for many centuries are today making every effort to unite. Defending, as before, their national interests, they at the same time actively cooperate within the framework of the modern-type union they formed in the name of prosperity and ensuring a peaceful, dignified life for their citizens.

The desire of states and peoples for unity and comprehensive interaction was especially noticeable after the collapse of the USSR, and in many regions of the world. This major geopolitical catastrophe of the past century, from which, first of all, the peoples who once lived in a single, friendly multinational family, who spent centuries creating their fraternal union, suffered, became an instructive lesson for all peoples of the planet. Its outcome is too tragic, the human sacrifices are too great, the material and moral damage is too noticeable not to remember it. I would like to believe that humanity will fully learn this difficult lesson.

Having acquired state sovereignty as a result of the collapse of the USSR, the Republic of Belarus found itself alone with numerous complex problems. It was impossible to solve all of them at once, and the people expected concrete actions from the new government. It was necessary to identify and set foreign policy priorities, choose the main direction of application of forces in the economy, and develop a social policy. The leaders of the new states rushed to the West in the hope of receiving foreign currency loans and political support. The Republic of Belarus, led by A.G. Lukashenko, immediately set a course for the closest possible rapprochement and development of mutually beneficial cooperation with the Russian Federation, and the restoration of its own production.

Our interstate association is not a closed system. The Union State is open to other countries and, first of all, the fraternal peoples of the CIS, which have similar historical experiences to us, have approximately the same level of socio-economic development, and face the same problems.

Currently, there is some tension in relations between Belarus and Russia. For the successful development of Belarus as an independent, sovereign state, the manifestation of elements of both economic and political blackmail on the part of Russia and other countries is unacceptable Western Europe. There are strong political forces in the country that are capable of pursuing foreign policy based on the interests, first of all, of the Republic of Belarus. The multi-vector policy announced by the President is aimed at maintaining friendly relations with all countries. This is especially true during the World Economic Crisis. This state policy expands the economic opportunities of the country, develops trade relations with Western European countries, and attracts foreign investors, which, ultimately, should have a beneficial effect on the well-being of our citizens.

Conclusion

The basis of the content of the emerging ideology of the Belarusian state, which accumulates everything positive from the historical past of the people of Belarus and their achievements at the present stage, is the creation of conditions for the free development of the individual and the realization of his interests, which correlate with the interests of society, consolidating the priority of human rights over the rights of society and the nation and states.

The main goal of the Belarusian state is for the Belarusian people to realize that they are a creative people, a people-creator, and to gain confidence in their creative powers and capabilities.

The characteristic features of the state’s ideology should be patriotism, devotion to the Fatherland, and pride in one’s people. The ideology of the Belarusian state should strengthen the centuries-old immunity among the people of Belarus against national limitations and disdain for other peoples. The ideology should be focused on decisively ensuring the interests of the Republic of Belarus in the world community, but not through autarky and self-isolation, but through the desire for multi-vector cooperation with all states of the world.

The ideology of the state is intended to formulate the ideal of modern Belarusian society, the constituent elements of which are: building a democratic rule of law, creating conditions for the free and comprehensive development of the individual, worthy of the country’s entry into the European and universal community. These are the main priorities of the ideology of Belarusian statehood.

However, as modern reality testifies, both in terms of the popular development of the ideology of the Belarusian state and in terms of its implementation, there is a lot of work ahead, which will take a lot of time.

List of sources used

1. "Fundamentals of the ideology of the Belarusian state": Tutorial for universities, Minsk 2004.

2. Krishtapovich L.E., Kotlyarov I.V. Ideology: theory and practice. - Mn., 2003.

3. Lukashenko A.G. A strong and prosperous Belarus must have a solid ideological foundation // Narodnaya Gazeta. - March 29, 2003

4. Message from the President of the Republic of Belarus A.G. Lukashenko to the Belarusian people and the National Assembly of the Republic of Belarus (2009) // Soviet Belarus - 2009. - April 24.

5. Website of the President of the Republic of Belarus A.G. Lukashenko [Electronic resource] / Minsk, 2009. - Access mode: http://www.president.by. - Access date: 07/28/2009.

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We are starting to study a new training course called “Fundamentals of the Ideology of the Belarusian State.” Why does this course have such a name? Is ideology really so important that now students studying in all specialties must delve into the intricacies of philosophical definitions, into the essence of academic disputes about a subject so seemingly far from the scientific needs of today? Of course not. Paradoxical as it may seem, the matter lies not only and not so much in ideology, but in the state, of which we are all citizens.

Literally the next day after gaining independence, Belarus found itself faced with exceptionally complex problems related to the choice of its state and social existence. I will name only the most important problems:

What to name your state?

What type of statehood should I define?

What principles should be the basis of the country's Constitution, the basis of the relationship between the individual, society and the state?

What basic values should we focus on in organizing economic, social and spiritual life?

What foreign policy priorities should be chosen that correspond to the interests of the Belarusian people?

What state symbols should we choose that adequately reflect the historical path and modern aspirations of Belarusians?

Each of these questions relates to the subject area that in political science is usually designated as the ideology of the state. The search for answers to these questions was carried out during the most intense political and scientific discussions of the last decade of the last century. Their result was the adoption at a referendum of the Constitution of the Republic of Belarus, state symbols of the country, the determination of the main directions of internal and foreign policy of our state. The totality of the ideas, principles and ideals contained in them rightfully forms the core of the ideology of the Belarusian state.

The main goal of our course is the formation of ideas, values, and ideas that are vital for the Belarusian society, which express a positive attitude towards the Belarusian state as a phenomenon that has its own past, present and future in the meaning of the basic value of the political culture of the citizens of Belarus.

The concept of ideology and its genesis.

There are not many concepts in our language that have had to undergo as many metamorphoses during their relatively short existence as happened with the term “ideology.”

The term “ideology” is of ancient Greek origin, composed of two words “idea” and “logos” and literally means “the study of ideas”, how these ideas interact, move from one to another, and exist as a certain independent sphere. It was in this sense that Antoine Destutt de Tracy (1754 – 1836), one of the representatives of the later generation of French enlighteners, understood ideology. At the very beginning of the 19th century, in his work “A Study on the Ability to Think,” he first used the term “ideology” to designate his teaching.

According to de Tracy, ideology was intended to become a science about the emergence of ideas and the laws of human thinking, to be as accurate as all natural sciences. Ideology had to be the basis of the entire complex of sciences about nature and human society. It is also important that, according to de Tracy, the main principles of ideology should have become the basis of politics.

A positive attitude towards ideology was also defended by other representatives of French science - historians, economists, philosophers, public figures, called the school of ideologists (C.F. Volney (1757-1820), Pierre Jean-Georges Cabanis (1757-1808), etc.) .

It is clear that de Tracy and his followers could not help but encounter politics. They had the temerity to be critical of Napoleon Bonaparte and his rule. The reaction from the dictator, heading towards the zenith of his power, followed immediately. He considered representatives of the school of ideologists to be people divorced from life, doctrinaires who lack a sense of reality.

However, it was Napoleon, more than anyone else, despite his contemptuous attitude, who contributed to the growth of the popularity of ideology in the society of that time. At the same time, a tradition of negative assessment of ideology was established at that time as false ideas distorting reality.

The entire subsequent history of ideology is characterized by an alternative attitude towards it - positive and negative.

An important milestone in the evolution of the content of the concept of ideology was the work of K. Marx and F. Engels. They devoted their jointly written work in 1845-1846 to the problem of ideology. a work called "German Ideology". By this they understood the totality of ideas that make up the content of contemporary German ideolistic philosophy.

K. Marx and F. Engels rejected the understanding of ideology as a set of ideas that produce the world and contrasted it with the understanding of ideas as ideas of people generated by the conditions of their life. K. Marx wrote: “It is not the consciousness of people that gives rise to their existence, but, on the contrary, their social existence determines their consciousness.” (Marx K., Engels F. Soch. T.13. P.7.).

It is interesting to note that, trying to distance themselves from idealistic philosophy, Marx and Engels did not qualify their system of views as an ideology. They called it scientific socialism, a proletarian worldview, but this does not mean that Marxism is not an ideology in the modern sense of the concept.

Conclusion: Thus, in Marxism, as in social science, the terminological opposition between ideology and scientificity, which was familiar to the 19th century, was strictly observed, when the first concept became synonymous with falsity, speculativeness, subjectivism, and the second was identified with truth and objectivity.

At the beginning of the 20th century, in the Marxist theoretical tradition, the opposition between ideology and science was overcome. Marxism was defined by V.I. Lenin as a scientific ideology (proletarian ideology) that meets all the requirements of objectivity. In fact, this put an equal sign between social science (or the science of society, as the Marxists called their teaching), Marxism and proletarian ideology.

Later, Marxist-Leninist ideology will become the official state ideology in the USSR and in a number of other countries, will reign supreme in the public consciousness and determine the basis and character of all domestic and foreign policy and the entire life of the country. The collapse of the USSR socialist system marked the end of the period of dominance of Marxism-Leninism as a state ideology.

Many outstanding scientists addressed the problems of ideology at different times: the French sociologist Emile Durkheim, the Italian sociologist and political economist Vilfredo Pareto (1848-1923), representatives of German science Max Scheler (1874-1928) and Karl Mannheim (1893-1947) and many others.

With all the diversity of their assessments and ideas about the meaning and content of ideology, most researchers agreed that it is an effective and irreplaceable social institution through which the goals of social development are developed, social communities are united, and the social energy of people is accumulated.

In the 50s of the 20th century, a number of Western scientists (Raymon Aron, Daniel Bell, Zbigniew Brzezinski, John Galbraith) hastened to proclaim the “end of the century of ideology” and put forward the theory of “de-ideologization,” i.e. rejection of ideology. According to the concept of deideologization, the role of ideologies in modern societies is decreasing, and the role of positive, scientific knowledge is increasing.

The theory of deideologization was destined to have a short life and already in the 70s - 80s. XX century it was supplanted by the theory of re-ideologization (restoration of ideology). It became clear that focusing on the priorities of material wealth and profit does not solve all the problems of Western society. In modern post-industrial society, the powerful bonds that bound industrial society - the bonds of law, shared values, centralized and standardized education, and cultural production - have been severed. The question naturally arose about other ways of integration into society.

In the late 80s - early 90s. a new wave of criticism of ideology began. But this time it was associated with the collapse of the world system of socialism, the crisis of the dogmatized ideology of Marxism-Leninism. Opponents of ideology saw this as proof of the “end of ideology,” a deliverance from all ideology. However, studies by Western analysts and domestic experience of the last decade have shown that ideology is an integral, irreducible part of social reality, the political and spiritual life of society, a specific orientation-value consciousness.

The pattern noted by the German philosopher Friedrich Nietzsche was confirmed: “everything that is often denied is, as a rule, affirmed again and each time with new, even greater force.”

The essence of ideology.

Ideology is one of the most controversial concepts in modern social sciences. In the very general view it can be defined as a set of beliefs, attitudes, values and attitudes.

There are dozens of definitions of ideology, each of which reveals and describes more and more new aspects of this multifaceted phenomenon.

A detailed definition of ideology is given by the author of the manual, Ya.S. Yaskevich. In her opinion, “ideology is a system of historically established conceptual and theoretical views and ideas, as well as emotional and psychological means that express basic social programs and priorities. Interests and goals, ideals and values of certain social communities and organizations, nations and states, political parties and social movements that direct their activities to preserve or transform the existing social order.” There are 48 words in this definition.

A much more compact and constructive definition can be considered the one given by A.G. Lukashenko at a seminar of governing and local government bodies in March 2003:

“Ideology is a system of ideas, views, ideas, feelings and beliefs about the goals of development of society and man, as well as about the means and ways of achieving these goals, embodied in value orientations, volitional acts that encourage people in their actions to strive for goals that we have set ourselves a goal.”

I would like to draw attention to two elements of this definition – beliefs and will. Without a strong will and conviction, ideology will not be able to take over the consciousness of people. On the other hand, people’s conviction of loyalty to the ideology must be supported by the reality of the proclaimed slogans and confirmed by their implementation in practice.

The structure of sociology includes the following components:

knowledge, ideas, views, values, norms.

Views, ideas, ideas about the fundamentals of the socio-political structure of society, about society as a whole and its individual phenomena are historical and change with the development of society and the state.

A system of theoretical concepts and ideas plays an important role in ideology. In this regard, ideology is close to the scientific and theoretical level of public consciousness. But if these ideas were expressed in such a logically strict, rational form, they would be inaccessible to a wide range of people. That is why the emotional-sensual, mass-psychological level of functioning and manifestation of ideology is of great importance, when ideas are able to excite the masses. It is to ideology that the words of K. Marx refer to the fact that “theory becomes a material force as soon as it takes possession of the masses” (Marx K., Engels F. Soch. T. 1. P. 422).

By themselves, knowledge and ideas outside the value system do not ensure the holistic nature of ideology. Concept "value" used to indicate the human, social and cultural significance of certain phenomena of reality. During the development of society, value systems are formed, which are hierarchies of values.

IV. The structure of ideology includes beliefs, which are a form of deepening, rooting knowledge and values in the worldview system, representing a link in the transition from knowledge to practical actions.

V. The volitional component plays a huge role, i.e. the ability or willingness to translate acquired knowledge, values, ideals into practical activities.

VI. The central place and significance in ideology is occupied by the concept interest. The specifics of ideology and its place in public life is that. That it is focused on expressing the specific material interests of a significant social object. First of all, we are talking about the political and economic interests of the authorities, their right to occupy a dominant position. These are also financial and economic interests inextricably linked with power interests (i.e., achieving wealth, material well-being).

The focus on achieving political and economic power, so often hidden behind the slogans of the common good, is an essential characteristic of any ideology, as well as any significant carrier of it, i.e. politician - ideologist.

VII. In addition to the elements listed above, ideology also includes ideological activities, ideological institutions and organizations, and, finally, ideological processes.

There are three levels of ideology:

1. Theoretical-conceptual, which involves the presentation of basic norms and principles, value orientations of certain social groups of society.

2. Programmatic and political, which includes program provisions, slogans and requirements for the implementation of the goals and objectives of the development of society.

3. Updated, which presupposes a certain level of citizens’ mastery of the goals and principles of the state’s ideology.

The structure of ideology is inextricably linked with the functions it performs.

First of all, ideology performs an integrative function.

In order to carry out an integrative function, a system of ideology must contain theoretically based concepts, i.e. carry out a theoretical function.

The educational and upbringing function of ideology is closely related to the theoretical one.

The mobilizing function of ideology plays an important role.

The motivational function is organically connected with it.

The predictive function of ideology is important.

The totality of these functions, taken in their organic interaction, allows ideology to perform another important function - organizing.

Therefore, modern Belarusian society needs a consolidating, holistic system of ideas that unite different segments of the population, determining their value orientations, moral norms, a certain way of life, and their social activity.

4. State ideology as a socio-political phenomenon

Ideology is a socially significant, theoretically formulated system of ideas that reflects the interests of certain layers and which serves to consolidate or change social relations. Ideology is a unifying, systematized way of social group thinking. This is a systematizing and integrative phenomenon inherent in modern socially and class stratified society.

But ideology is not just a theoretically formulated awareness by a social stratum of its existence and the trends of its development. The system of values that are enshrined in ideology creates guidelines for social action. These guidelines mobilize people, guide and determine their social activity. Reflecting social conflicts and bringing them to an end in an ideal, theoretical form, any ideology reaches out to a person as a social being, contributing to his social, political, and national self-identification. Ideological values give meaning to social action and justify it. Ideological constructs are not cynical lies, but a natural form in which groups and classes become aware of their position. Distortion of reality occurs in accordance with certain social interests.

The emergence and development of the sovereign state of the Republic of Belarus has updated the issue of the ideology of the Belarusian state. The ideology of the state is a specific type of ideology. It is this ideology that should provide a greater or lesser degree of social consensus and a sense of belonging to a state-organized community, to the historical fate of the Fatherland. The ideology of the state becomes the most important source of consent among various social and political forces. This also becomes important because the state building of the Republic of Belarus occurs simultaneously with deep socio-economic transformations and the transition to a market economy. The old system of value orientations that consolidated Soviet society turned out to be destroyed; for many people, these values lost their meaning during the period of perestroika and market transformations. The new values that are being transmitted to society are distinguished by great political and ideological diversity. An acute problem arises of finding the basis of identity. A sovereign Belarusian state can become a value that carries consolidating potential.

The ideology of the state plays a special role in the process of political socialization. Political socialization occurs under the influence of many factors, but it is the activity of state and public structures to indoctrinate the state ideology into the minds of individuals that ensures the “vertical” transfer of a system of values and models of perception of political reality from the political regime to the individual.

In a democratic society, the presence of a state ideology does not eliminate the ideological pluralism of various political and ideological movements - from radical to moderate liberal and conservative. The ideology of the state, in order to reflect the interests and aspirations of the bulk of the population, must carry a centrist program. The ideology of the state covers all the main spheres of society: economic, political, social, cultural and informational, but priorities may change depending on the specific situation. The instrumentalism of state ideology allows, compared to classical ideologies, to respond more sensitively to social demands in a local-temporal (depending on place and time) context. This ideology makes it possible to achieve agreement on the basic, fundamental values of society and helps to reduce the share of conflicts of rivalry and increase the share and importance of cooperation, which correlates well with the national character of Belarusians and Belarusian tolerance. The ideology of the Belarusian state must use the spiritual and intellectual resources of the nation, which are the most important resources for development, especially in the modern information society. The ideology of the Belarusian state is a state-patriotic ideology, a synthesis of state identity, culture and spirituality.

The structure of the ideology of the Belarusian state and its main components.

As the President of the Republic of Belarus A.G. Lukashenko noted in his report “The State for the People” at the third All-Belarusian People's Assembly on March 2-3, 2006, “We must turn the state even further towards the common worker. “The state is for the people, for the individual” - this is the main slogan that will guide us in the new five-year period,” “The core of the ideology of the Belarusian state is social justice and patriotism.”

The foundations of the ideology of the Belarusian state are formulated in the Constitution of the Republic of Belarus, where the main principle of carrying out public policy in our country: everything should be done for the people and in the interests of Belarus.

Our ideology represents both the values formulated by the Belarusian people themselves, and the values shared by the world community and not contrary to national interests. We should mainly rely on the ideological basis of three global global or total ideologies:

liberalism, which puts forward human rights and freedom as its core values;

conservatism aimed at preserving traditional social foundations;

socialism, which focuses on the priority in social development of the principles of collectivism, social equality and justice, and public ownership.

As is known, these ideologies “claim to develop a common understanding and explanation of the world for all humanity and a universal program of life, common principles for the existence of society, its economic and political structure”9. They have a powerful influence on local ideologies, which are usually formed by individual communities (states). The ideology of the Belarusian state also belongs to this type of ideology.

Local ideologies “appear in response to the needs of internal regulation of relations between various social forces and are aimed at ensuring integrity and comprehensive progress specific country, the public good of her people." Without spiritual energy, it is impossible to create an effective economy and a prosperous society.

The sources of the ideology of the Belarusian state are: the Constitution of the Republic of Belarus, election programs and annual messages of the President of the Republic of Belarus A.G. Lukashenko to the National Assembly, theoretical conclusions and practical recommendations his report “On the state of ideological work and measures to improve it” at a permanent seminar of senior officials of republican and local government bodies on March 27, 2003, materials of the republican seminar-meeting “The system of ideological work in Belarus: current state and development prospects” 18- March 19, 2010, materials of the first (1996), second (2001), third (2006) and fourth (2010) All-Belarusian People's Assemblies; Concepts national security The Republic of Belarus; National Strategy for Sustainable Social and Economic Development of the Republic of Belarus until 2020 and other normative - legal acts The Republic of Belarus.

The ideas of one’s Fatherland and one’s people are similar, although they should not be filled with only ethnic content. Of course, the state of the Republic of Belarus has national interests. The category “national” should be considered as an association with the territory of residence of the Belarusian ethnic group, Belarusian culture, history, and language. But national interest is broader than ethnic interest. National interest is ultimately connected with Belarus, the present and future of the people, citizens of Belarus.

In the system of values, a special place is occupied by sovereignty, national interest, national security and patriotism. An important component of the idea of Belarusian statehood should be standards of human rights and law as such. The strategic goal is to build a strong and prosperous Belarus - a state for the people. These goals reflect core values that must be protected by all means and at all times include: security, state independence, and the welfare of citizens. At a specific level, this means territorial integrity, national security and stability, and economic well-being. State interest is a subjective form of expression of the objective needs of society. Politics begins when interests are transformed into goals. Interests must be recognized, and goals require action through the institutional mechanisms of the state. Purpose is interest in action.

The ideology of the Belarusian state is a complexly organized system, since each of its components can itself be considered as a system. The ideology of the Belarusian state is a doctrine about the norms of life, ideals and values of the Belarusian people, about the ideological policy of state institutions, about ideological processes that characterize the goals and features of the Belarusian path of social development.

At the political level, ideology takes the form of ideological doctrine. The Belarusian ideological doctrine is the ideological basis of the ideology of the Belarusian state in modern concrete historical conditions. The form of existence of our ideological doctrine is the national-state idea. The main content of the Belarusian national idea is such fundamental concepts as: universal Christian values, national-state identity, citizenship, patriotism.

The legal basis of the ideology of the Belarusian state is the Constitution of the Republic of Belarus. The constitution of any state, including the Belarusian one, is, in fact, the main ideological document, which spells out all the main goals of the state. The economic basis of the state’s ideology is the Belarusian economic model. The next component of the ideology of the Belarusian state is the Belarusian political system as the political basis of the ideology of the state. The Belarusian political system is based on the Constitution of the Republic of Belarus.

The fourth component, or integral part of the ideology of the Belarusian state, is, in fact, the Belarusian ideological doctrine or national-state idea. This is the ideological basis of the ideology of the state. As the President of the Republic of Belarus A.G. Lukashenko noted in his report “The State for the People” at the third All-Belarusian People's Assembly on March 2-3, 2006, “The free development of the individual, his socio-political activity are realized only in conditions of justice, when the interests of society, the collective and the individual are as close as possible, and the main task of the state is the development of man as the greatest value of our society. But we must keep in mind that spiritual values cannot be introduced by force, as they say, from above. The national idea should be based on the people's awareness of their statehood and the primacy of national interests. And such awareness is developed throughout the course of a person’s life. From birth through kindergarten, school, university, everyone should not only understand with their minds, but also absorb in their souls such concepts as the Motherland, patriotism, their people, their own history and culture. Without this, we cannot preserve the state and build a good life.” Today we can already talk about the presence of all four harmonious components of the ideology of the Belarusian state: the Constitution, the Belarusian economic model, the Belarusian political system, the Belarusian ideological doctrine in the form of a national idea.

The structure of the ideology of the Belarusian state includes four blocks of components:

1) theoretical and methodological (the basis of the system). The goal is to determine the main components and structure of the ideology of the Belarusian state;

3) institutional (“Centers for making ideological decisions”). The goal is to determine ways to increase the effectiveness of the ideological activities of institutions of state power, to find optimal mechanisms for their interaction;

As the President of the Republic of Belarus A.G. Lukashenko noted in his report “Our historical choice is an independent, strong and prosperous Belarus” at the fourth All-Belarusian People’s Assembly on December 6-7, 2010, “The common priority for all of us is to ensure peace, tranquility and security in Belarusian land, reliable protection of citizens from criminal attacks and threats to their lives and well-being. Economic growth, social progress and democratic development of the country are possible only by consolidating and maintaining the unity of our society. Our goal is real, earthly: so that tomorrow the Belarusian people live better than today. The path has been defined: from preserving what has been created, made, obtained through joint labor, to repeatedly increasing the well-being of the Belarusian people and country. Let’s make our home - our native Belarus - beautiful, cozy and rich, so that we, our children and grandchildren can live comfortably in it.”

holding a lecture on the discipline “Fundamentals of the ideology of the Belarusian state” on the topic: “Cultural and historical origins and foundations of the ideology of the Belarusian state. Belarusian community, national idea and statehood.”

Time: 2 hours.

Venue: classroom.

Composition of trainees: students of the Logistics retraining program.

Educational goals: to form in students knowledge of theoretical principles that explain the formation of the Belarusian nation, the formation of the Belarusian national statehood, the national idea and the traditional ideals and values of the Belarusian people.

Study questions:

1. Belarusian community, national idea and statehood.

2. Traditional (sociocultural) ideals and values of the Belarusian people.

1. Belarusian community, national idea and statehood

In ordinary consciousness, power, state and politics are identified. As a rule, in the mass consciousness the state and power acquire the image of a symbol of the highest judge, an ideal of national morality. Such a synthesis is often referred to as “statehood.” In modern scientific literature, the term “statehood” is used in various senses:

a) as a synonym for the state in general, a state of one type or another (bourgeois, socialist, etc.), as well as to designate any stage in the development of a state of a given historical type;

b) to designate a system (mechanism) of dictatorship of a certain class or political organization of society;

c) to designate the state apparatus;

d) when a group combines any common features or characteristics of a state (for example, totalitarian, democratic state).

Understanding the essence of “statehood” is mainly associated with certain characteristics of the state. But, although the concept of “statehood” is etymologically related to the concept of “state”, it is not identical to its partial characteristics.

The semantic field of the concept of “statehood” is quite large. It covers the problem of the relationship between the state as a political organization of society and society itself as a set of citizens subject to certain laws of social existence, understood within the framework of the existing value system of a certain era of a certain society. Statehood is the ability and need of a person to consciously intervene in the existing system government organization in order to optimize it.

Each nation, in the course of its historical development, develops a certain system of ideas, concepts, principles for the formation of its national community, the forms of its state and economic life.

These ideas form the basis for the people to build their own state.

The systematized sum of ideas and ideas developed by the people about the history of the formation and development of their statehood, the peculiarities of the structure of institutions of state power, the directions, goals and objectives of the further development of the state can be called the ideology of national statehood. The ideology of Belarusian statehood accumulates everything constructive and useful for Belarus from the experience of the past and the achievements of the present. The ideology of Belarusian statehood is not only a system of views thanks to which the citizens of our republic can navigate the political and social space, but it is designed to substantiate and ensure the interests of the Belarusian people as the most important subject of politics.

The central link in the self-awareness of a people, its spiritual dominant, is the idea, which is a form of comprehension in thought of objective reality and the subject itself (individual, group, people), i.e. the national idea. The national idea plays a vital role in the formation of the national self-awareness of the people; it is capable of consolidating the people into a single social integrity.

The formation of Belarusians as a distinctive ethnic community begins in the early Middle Ages. From V-VI centuries. Slavic tribes penetrate into the territory of Belarus. One of the first large state formations of the Slavs was Kievan Rus (second half of the 9th - beginning of the 12th century). Kievan Rus also included the lands of the Krivichi, Radimichi, and Dregovichi, who inhabited the lands of modern Belarus. It was not so much a centralized state as a political unification of local feudal lords around the Grand Duke in Kyiv. The most significant on the territory of Belarus was the Principality of Polotsk, which is considered the source of Belarusian statehood. Principality of Polotsk, like others state entities of that period on the territory of Belarus there was an early feudal monarchy, headed by a prince who exercised supreme power. Subordinate to him were the rada and the administrative apparatus, which was involved in the collection of tribute, taxes, legal proceedings, etc. Legislative power was exercised by the veche.

Among the elements of the political system important place was assigned to the church, which, in essence, was the ideological center. The higher clergy took an active part in state and economic affairs.

During this period, the early feudal social system took shape. The inhabitants of the principalities called themselves by the name of the main city of the earth.

The first state formations that existed in the early Middle Ages on the territory of modern Belarus testified to the beginning of the formation of Belarusian statehood.

From the middle of the 13th century, the process of formation of the Grand Duchy of Lithuania began. The formation of the Grand Duchy of Lithuania is the result of a natural historical process that lasted more than a hundred years. Based on analysis national composition The governing body of the Grand Duchy of Lithuania (in particular, the lords of the Rada), it is generally accepted that until the middle of the 15th century, the Grand Duchy of Lithuania was a Lithuanian-Belarusian state (so at the end of the 14th century, the Rada was 81% Lithuanian, and in the middle of the 16th century, Belarusian and Ukrainian magnates made up the majority).

The Grand Duchy of Lithuania was a feudal monarchy. In its early stages, this monarchy approached absolutism. In a later period, the principality was a parliamentary representative monarchy. The language of national documents of the Grand Duchy of Lithuania was Old Belarusian. It was where office work was conducted, state treaties were concluded, and Statutes of 1529, 1566, and 1588 were issued.

The formation of the Belarusian nationality took place in the Grand Duchy of Lithuania. The ethnic self-name of the Belarusians of that era was Litvins, used in the western part of the Belarusian lands, and Russians, used in the eastern part.

The formation of the ideology of Belarusian statehood was influenced by the fact of the existence in the Grand Duchy of Lithuania of ethnic groups of different religious and spiritual-cultural orientations: Eastern and Western, Orthodox and Catholic, Protestant, Jewish, Islamic.

The principle of religious and ethical tolerance played a vital role in the existence of the Grand Duchy of Lithuania. He contributed to the preservation of civil peace in it and the creation of a rich culture based on ethno-confessional synthesis.

The next stage in the development of the ideology of Belarusian statehood is associated with the formation in 1569. The Polish-Lithuanian Commonwealth as a result of the signing of the Union of Lublin. The new state - the Polish-Lithuanian Commonwealth - was essentially a federation (from 1569 to 1588); Confederation (from 1588 - the third Statute of the Grand Duchy of Lithuania was adopted, expanding its rights, to 1791); unitary state (since 1791 - the Constitution of 1791 abolished the division of the country into the Polish Crown and the Grand Duchy of Lithuania - until 1795)

Conditions for the development of Belarusian culture worsened; in 1696. The Belarusian language lost its official status in the Grand Duchy of Lithuania and its position was taken by Polish. The gentry of the Grand Duchy of Lithuania largely absorbed the idea of their belonging to a single people - the Polish gentry. But at the same time, trends were being laid toward the later development of the ideology of “extremeism.” The reason for the awareness of one’s specialness should be considered the federal structure of the Polish-Lithuanian Commonwealth. The manifestation of specialness is obvious from the article of the Statute of the Grand Duchy of Lithuania of 1588. on the monopoly right of the local gentry to occupy government positions and acquire land in the principality. In the mentality of the country's inhabitants, one can note a three-level national identity: our Polish cause; our Lithuanian cause; my small homeland.

After three sections of the Polish-Lithuanian Commonwealth (1772, 1793, 1795), the Polish-Lithuanian Commonwealth ceased to exist. The Belarusian lands were included in the Russian Empire in parts for 20 years. Such inclusion tore apart the single ethnic community of the Belarusian people. Politicians did not consider these territories as a single whole. Here, after a number of changes, 5 provinces were formed, which formed an administrative-territorial entity, later called the North-Western Territory and which existed until October 1917. The sections of the Polish-Lithuanian Commonwealth liquidated the Grand Duchy of Lithuania, which, combined with the support provided in the first decades after the inclusion of Polish culture in the Belarusian lands by the tsarist authorities, led to the spread in Belarus of the political-historical concept of the “common” Polish people as a multi-ethnic entity, consisting not only of Poles, but also from Belarusians, Ukrainians, Lithuanians. It was during this period that significant Polonization of the Belarusian gentry took place, therefore the national liberation uprisings of 1830-1831 and 1863-1864. with their ideas of reviving the Polish-Lithuanian Commonwealth as a Polish state, they had quite powerful support in Belarus.

At the same time, already at the beginning of the 19th century, the idea of reviving the Grand Duchy of Lithuania and the Belarusian language began to take shape. The dissemination of scientific knowledge about Belarus and Belarusians was developed by Vilna University professors M. Bobrovsky and I. Danilovich, as well as T. Narbut and others.

The idea of “edgeness” spread, i.e. ideology of local patriotism. This was most noticeably manifested in the activities of the “philomatists” and “filarets” - A. Mitskevich, J. Chechot and others. The head of the “Democratic Partnership” F. Savich advocates the right of every people to national independence.

K. Kalinovsky was the first to speak about the national issue. K. Kalinovsky wanted relations between Belarus, Lithuania, Poland and Russia to be built on the basis of equality and sovereignty. He linked national liberation with social liberation, that is, with the destruction of landownership and autocracy and the distribution of land to the peasants.

At the end of the 18th - beginning of the 19th centuries. the name “Belarus” was assigned only to the eastern provinces - Vitebsk and Mogilev; in 1796, Catherine 11 united the Polotsk and Mogilev provinces into one (Belarusian) with the capital in Vitebsk.

Minsk, Grodno, Vilna provinces were called “Lithuania” and only in 1840 they were all united into the North-Western Territory

The gradual development of ethnic self-awareness led to the fact that by the end of the 19th and beginning of the 20th centuries. The name “Belarusians” was assigned to the entire territory of residence of the Belarusian ethnic group, and the formation of the Belarusian nation took place.

The Belarusian national idea began to take shape in the process of forming the Belarusian nation, which at that time did not have its own statehood, and its territory was the outskirts of the Russian Empire. Its essence is set out in the famous poem by Y. Kupala “And who is it?”: Belarusians are a separate ethnic group, national self-determination and liberation are realized in unity with social liberation. The idea of national identity of Belarusians is further concretized in the publications of the authors of the newspaper “Nasha Niva”. According to the assessment of L.M. Lych, during this period, the views on the Belarusian national idea were clearly dominated by its cultural and linguistic aspect.

In the second decade of the 20th century in Belarus, the problem of implementing national statehood came to the forefront in the national revival movement. A huge role in her argumentation was played by M. Bogdanovich, who outlined in the journalistic work “Who Are We,” written in 1915, the idea of the identity of Belarusians and the desire for state independence of Belarus.

The desire to translate the national idea into reality led to the declaration on February 20, 1918 by the Executive Committee of the Council of the All-Belarusian Congress as the supreme authority in Belarus, which was recorded in the First Charter. Before the opening of the All-Belarusian constituent assembly a government was created - the People's Secretariat, headed by Joseph Voronko. The congress took place on December 7 (20), 1917, in which the Bolsheviks refused to participate and Belarus was declared democratic republic within the Russian Federation as an autonomy, but its dissolution was carried out by the decision of the North-Western Regional Committee of the RSDLP (b) and the Council of People's Commissars of the Western Region.

On March 3, 1918, the Treaty of Brest-Litovsk was concluded between Soviet and Germany, according to which the lands lying west of the Dvinsk-Pruzhany line were transferred to Germany and Austria-Hungary. This led to increased aspirations for independence in the Belarusian national movement.

On March 9, 1918, the Second Charter Charter was adopted, which proclaimed Belarus a People's Republic, the Executive Committee was renamed the Rada of the BPR. The Third Charter Charter of the Rada of the All-Belarusian Congress on March 25, 1918 in Minsk declared the state independence of the Belarusian People's Republic (BPR). Every year on March 25 in Belarus, individual parties unofficially celebrate a holiday - Freedom Day, dedicated to the proclamation of the BPR. Although the BPR was proclaimed within the ethnic borders of the Belarusians, it did not actually exercise its jurisdiction on this territory, since it was created on territory occupied by German troops, did not have a Constitution, did not have state borders, its own armed forces, finances and other attributes of statehood.

Real Belarusian statehood was created on January 1, 1919, the Soviet Socialist Republic of Belarus (SSRB) was proclaimed in Smolensk. This act set a precedent for the creation of a political-territorial unit with the attributes of Belarusian statehood within the framework of the Soviet system. On February 3, 1919, at the 1st All-Belarusian Congress of Soviets, the 1st Constitution of the country was adopted. On January 8, 1919, the government of the SSRB moved from Smolensk to Minsk, which by that time was already occupied by the Red Army (the Rada left Minsk on December 3, 1918 and moved to Vilno, and then to Grodno).

So, the national Belarusian idea was actually realized in the 20th century. The Belarusian people completed their consolidation into a nation and gained statehood. BPR, BSSR, Republic of Belarus - these are the stages in the creation of Belarusian statehood. At the first stage, statehood was declared, the second stage implemented statehood on a limited scale (transferring some powers to the leadership of the USSR), the third stage was the embodiment of complete Belarusian statehood generally recognized by the world community.

In today's perception, the national idea merges with the idea of Belarusian statehood and citizenship.

The core of the Belarusian national idea can be summarized by the following slogan: the creation of a strong and prosperous Belarus.

Belarusian community, national idea and statehood

1. concept of statehood. Statehood on Belarusian lands;

2. a strong and prosperous Belarus is a powerful state ideal of the Belarusian people;

3. humanistic and democratic ideals and values of the social life of the Belarusian people;

4. integration processes of Belarus and Russia - socio-cultural and ideological aspects of the formation of a union state.

The ideology of statehood is a systematized sum of ideas and ideas developed by a given people regarding the origins and formation of their statehood, the features of the structure of state power, the direction of goals and objectives, the development of a given state and interaction with other states, systematized on the basis of a certain approach. The ideology of statehood is intended to perform the function of ideological justification and ensuring the interests of a certain people as a subject of politics.

The ideology of statehood of the people is the history of the state and law of a certain country, state-legal forms of life in their tradition and chronological sequence. The history of the statehood of the people has stages of development of state ideology and is built in the system of relations “state - ideology - law”. The formation of state ideology is associated with the formation of a nation state, which arises in the era of the formation of sovereign states and the development of bourgeois relations. The formation of a national idea and its practical implementation are the necessary logical and methodological foundations for the ideological and theoretical interpretation of the statehood of a given people.

Statehood on Belarusian lands has a long historical retrospective (past, present, future). 9-11th centuries Turov, Polotsk, Minsk, Vitebsk, Pinsk and other principalities and the ancient Russian state of Kievan Rus appeared on the territory of Belarus. Further development of Belarusian statehood took place as part of the Grand Duchy of Lithuania (13th-16th centuries), the Polish-Lithuanian Commonwealth (1569 - 1795), the Russian Empire (1795 - 1917), and then through the proclamation of the BPR on March 25, 1918, the creation of the SSRB on January 1, 1919. From December 30, 1920 The BSSR became part of the USSR. July 27, 1990 A declaration on the state sovereignty of the BSSR was adopted, which was issued on August 25, 1991. the status of constitutional law was betrayed and the political and economic independence of the BSSR was declared. September 19, 1991 it was decided to call the Belarusian state “Republic of Belarus”, and in abbreviated form - Belarus.

The formation of the Belarusian ethnocultural space is wider than the geographical boundaries of Belarus. The name “White Rus'” began to be used in the 13th-14th centuries. to designate lands on the Dvina and the upper Dnieper region (Vitebsk and Mogilev regions). The territory of the Grodno region and the western part of the Minsk region was called “Black Rus'”, and the southern wooded-swampy plain was called “Polesie”. The Russian Metropolitan Macarius (1482 - 1563) explains the name “White Rus'” by the beauty of the land, the German diplomat S. Herberstein (1486 - 1566) - by a lot of snow, the Russian historian V. Platishchev - by a free and independent position, the Polish historian M. Lyubavsky - independence from the Mangolo-Tatars, the Belarusian historian M. Dovnar-Zapolsky associates with the meaning of “free, free, independent.” In the 19th century, in connection with the formation of bourgeois relations, the Belarusian nation was formed and ethnically the people began to be called Belarusians.

The ideology of the Belarusian state at the present stage began to take shape in 2003, when the President of the Republic of Belarus A.G. Lukashenko justified the need to form a Belarusian national idea and state ideology: “society cannot exist without an integral set of ideas, values and norms that unite all citizens. A state without ideology, like a person without thought, cannot live, develop, much less resist internal and external threats and challenges.”

The main principles of the ideology of the Belarusian state are:

1) social justice based on the principles of democracy and humane treatment of people

2) historical continuity is expressed in preservation, reproduction and development best sides Belarusian national culture, customs and traditions. The Belarusian people have a rich history, where Christianity and humanism have deep roots

3) human solidarity, based on mutual assistance, socio-political partnership between the authorities and the people, who are the primary source of power

4) an interethnic agreement primarily between the East Slavic peoples: Belarusian, Russian, Ukrainian.

5) Strategic course towards the creation of a union state of Russia and Belarus, based on the principles of sovereignty, territorial integrity, and independence. The creation of a union state is a guarantee of national security and independence of the Republic of Belarus.

Republican referendum October 17, 2004 demonstrated that the Belarusian people support a strong government based on the principles of social justice and focused on protecting the interests of the Belarusian people. The media plays a significant role in the formation of Belarusian statehood and the national idea. According to sociological research, the rating of television, radio and the press as the main media is as follows: in 1st place television is supported by 80% of respondents, 2nd by the press 70%, 3rd by radio 50%.

In Belarus, a lot is being done to preserve the identity of the national culture and develop high classical culture. In the Republic of Belarus, the following successfully work and bring to people high humane ideals, spiritual, moral and ethical values: the National Academic Opera and Ballet Theater, the Y. Kupala Drama Theater, the Belarusian State Conservatory and Philharmonic Society. Every year a Slavic bazaar is held in Vitebsk.

The 21st century is shaping a knowledge society, where priority is given to continuous education, the development of culture and moral values. A strong and prosperous Belarus is a state for the people with a socially oriented market economy, sustainable political and economic development.

The formation of humanistic and democratic ideals of public life is associated with the Renaissance. The largest representatives were F. Skorina, M. Gusovsky, Lev Sapega.

The books of the Bible by F. Skaryna have become a significant phenomenon not only in East Slavic, but also in European culture. Gusovsky’s poem “Song of the Bison” is a monument to Russian literature, philosophical and socio-political life, a kind of encyclopedia of Belarusians of that time.

N. Gusovsky (1470-1533) - humanist poet, representative of New Latin poetry of the Renaissance. In his poem “Song of the Bison,” he glorifies the lands of Belarus, history, addresses the personality of a person, and pays special attention to Prince Vitovt. The author calls for the unity of Christians of various faiths in connection with the threat of the Ottoman world, shows the power, talent and military successes of Vytautas, who expanded the lands of the Grand Duchy of Lithuania from the Baltic to the Black Sea. Calls for reforms of government, because social stratification of society, growing lack of rights among the lower classes, deafness of the ruling classes will lead to the collapse of the state. The poem “Song of the Bison” is a high example of civil patriotic lyrics created in the poem, the monumental image of the bison is a symbol of Belarus, love for which is the main source of inspiration for both the poet himself and the residents of the Grand Duchy of Lithuania.

F. Skaryna (1490-1551) - humanist educator, scientist, writer, philosopher. Skaryna's main contribution - the formation of a humanistic and democratic ideal of public life - is that he introduced Belarusians to a monument of world culture - the Bible. Publishing the Bible in the language of the people in itself becomes a powerful factor in the emancipation of their consciousness and the democratization of public life. Skaryna became the most prominent representative of the humanistic orientation of East Slavic social thought, and his literary heritage is one of the most important sources of the formation of the national consciousness of Belarusians and the development of the Belarusian national idea.

Lev Sapega (1554-1633) - political, social and military figure of the Grand Duchy of Lithuania. His name is rightfully associated in Russian thought with the idea of the rule of law and the rule of law. L. Sapieha is the creator of the 3rd statute of the Grand Duchy of Lithuania in 1588. The foundation of Sapieha’s political and legal idea is the concept of freedom. He considered the essence of freedom from the position of the natural right to life, personal dignity, health, safety, free religious and political choice. The main task of the state is to provide a person with his basic guarantees and rights, including freedom.

Andrey Volan (1530-1610) - politician, philosopher, jurist. In the main work “On Political and Civil Freedom,” the central place is occupied by the analysis of the natural rights of citizens, the problem of freedom, equality and justice.

April 2, 1996 An agreement was signed on the creation of the commonwealth of the Republic of Belarus and the Russian Federation. April 2, 1997 - agreement on the creation of a union state. May 23, 1997 The charter of the union state was adopted. December 8, 1999 An agreement on the development of the union state and an action program of the Republic of Belarus and the Russian Federation for the implementation of the main provisions were signed. The Union State is based on the principles of sovereign member states, voluntariness, and conscientious fulfillment of mutual obligations.

The purpose of the union state is:

1) ensuring the peaceful and democratic development of fraternal peoples, strengthening friendship, improving welfare and living standards

2) creation of a single economic space to ensure socio-economic development based on combining the material and intellectual potential of states

3) strict observance of fundamental rights and freedoms of man and citizen in accordance with generally accepted principles and norms of international law

4) pursuing a coordinated foreign and defense policy. In January 2009 an agreement was signed on the creation of a unified air defense system

5) carrying out a coordinated social policy aimed at creating conditions that ensure a decent life and freedom of human development

6) ensuring the security of the union state and fighting crime

7) strengthening peace, security and mutually beneficial cooperation in Europe, in the world and developing cooperation with the CIS countries.

The main ideological components of the union state are Slavic traditions, collectivism, commitment to Orthodox faith, conciliarity, mutual assistance in solving socio-political and military-strategic problems.

2. Traditional (sociocultural) ideals and values of the Belarusian people

Any ideology, and especially the ideology of a young developing state, can become a powerful integrative factor in the social life of a country only if it is enriched by the spiritual experience of the people. It becomes effective to the extent that it corresponds to the uniqueness of the historical experience of the people, its traditions, established forms of life, customs and social and moral values that have been developed over decades and centuries. At the same time, it must be included not only in the national, but also in the global socio-cultural context.

The core position in the unique dynamics of national and general spiritual, moral and ideological elements characteristic of each people is occupied by the values of life developed by this people over the centuries. It is in them that everything that has been collected over the centuries-old experience of the people, which constitutes the spiritual stronghold of the country’s social consciousness and the individual consciousness and self-awareness of each citizen, is concentrated, consolidated and passed on from generation to generation.

The enormous importance of values as essential elements of an ideological system is determined by the fact that they, in a concentrated form, carry within themselves not only the experience of the historical past, but also fix the desired prospect of the future, thanks to which people see social reality better than in the distant future. Thanks to this, the organization, activity and efficiency of individual and collective action increases.

This feature is due to the fact that values in their social essence act as generalized ideas of people about things, phenomena and events that are significant and important to them, the actions of other people, about goals and norms described by the categories of what is proper, noble, and beautiful. They serve as unique criteria or standards for an individual, a social group or a community of people when choosing the most important and significant alternative for them in orientation and practical behavior in a changing world. Because of this, they form in their totality highest level a person’s predisposition to a certain perception of living conditions, to the assessment of these actions and the actions of the people around him. Therefore, they serve as a practical guide to certain human behavior both in everyday reality and in the long term.

Traditional (sociocultural) ideals and values of the Belarusian people were formed in the context of their mentality.

Mentality is a historically established stable way of thinking, which has a systemic character, formed on the basis of historical traditions, features of the material, socio-political and spiritual life of the people.

The national mentality is characterized by a number of features:

It is associated with processes long duration and with fairly stable structures of mass consciousness, and therefore it is characterized by significant stability, and short-term changes in consciousness are not included in the concept of mentality;

The mentality is not a network, a system set once and for all. It is an open system that can change within certain limits over long historical periods of time;

Mentality not only follows from a certain socio-historical reality, but also actively influences it, determining to a large extent the nature of social development.

The difficulty of defining the Belarusian mentality is associated with the geopolitical position of Belarus, located between two large civilizational complexes - Western European and Eastern European.

The Eastern European mentality is determined, first of all, by the priority of the collective over the individual, the subordination of the interests of the individual to the interests of the collective and the state. In this system, the collective is the highest value, and the highest form of the collective is the state. The Eastern European mentality is characterized by a tendency to search for a unified worldview that would explain everything as it “really” is and the absence of traditions of seeking a compromise with other ideas about the world. He is characterized by an inverse type of thinking based on the principle of dividing all phenomena into “good” and “evil.”

Western European mentality is determined by the priority of the individual over all forms of collectivism, and the individual is the highest value. He is more characterized by pluralism of worldview, thoughts, political structures, a tendency to compromise, tolerance for different directions of human thought and its manifestations, the desire to find a middle ground between extreme points vision.

The mentality of Belarusians is precisely determined by the intercultural position of Belarus between these civilizational complexes. Being in different periods of its history either in the sphere of influence of the West (the period of the Grand Duchy of Lithuania and the Polish-Lithuanian Commonwealth), or the East (XIX-XX centuries), Belarus never finally became either the West or the East, it remained in the position of having two - Western and Eastern - European foundations. Researchers note the heterogeneity of the Belarusian mentality depending on location: the regions of Western Belarus, which were for a long time under the influence of Catholic Poland, Lithuania and the Protestant ethic of Western Europe, are characterized by the individualization of life; in Polesie the cult of the rural community prevails; in the Belarusian Poozerie - Orthodox conciliarity.

The core, system-forming core of the national mentality are traditional values that embody the rich socio-cultural heritage of the people. The distinctive features of the Belarusian mentality are considered to be the extreme tolerance of Belarusians - tolerance in relations with representatives of other nations, beliefs, other worldviews, and a different way of thinking. It includes a desire for mutual understanding with another person (other people, another culture, religion), for a friendly dialogue with them, for recognition and respect for their right to be different. And first of all, it is necessary to highlight the national and religious tolerance of Belarusians. As is known from history, there were practically no serious conflicts on a national-religious basis in Belarus. In general, Belarusians have always been free from chauvinism and aggression against representatives of other nationalities.

The Belarusian national consciousness and self-awareness is characterized by the idea of patriotism, the undoubted priority of the value of the Motherland. Patriotism is an awareness of the common interests of people who have lived for centuries in isolated fatherlands, respect for the historical past of their people, pride in their achievements and bitterness for the failures and mistakes of their ancestors and contemporaries, active efforts to create something new, progressive. At all times distinctive feature Belarusians had love and respect for their Motherland. The thought that he might leave motherland, was disgusted with him.

Perseverance and perseverance in achieving goals, heroism in the fight against enemies are the following values. There are countless examples of heroism - from the Battle of Grunwald to the defense of the Brest Fortress. Our land has been reborn many times, like a Phoenix from the ashes, while remaining WHITE - unstained by innocent blood.

One of the traditional traits of Belarusians is hard work and boundless self-sacrifice. And in folk tales, proverbs, sayings, and in songs, and in fiction, creative work is glorified everywhere - the source of values and joys of life.

One of the most important characteristics of the Belarusian mentality is collectivism, which developed in the bosom of the East Slavic peasant community. Today, collectivism is considered as a behavioral norm that does not imply automatic adherence to the established tradition, but a conscious choice of a certain life position and a certain system of relations between people. Collectivism is primarily associated with the principle of limiting human behavior to certain general principles and norms, the observance of which by members of the community is a necessary condition for its normal functioning. Collectivism, as in previous times, now acts as a set of unwritten norms and rules of behavior developed and accepted by society, relationships between people in various spheres of production, social and family life. In the traditions of the Belarusian people, collectivism primarily manifests itself in critical situations, when it is necessary to provide assistance to a community member in trouble, or in joint work for common goals. In turn, individualism is most clearly expressed in the distribution of labor results; Even in the peasant community, everything that the peasant produced with his labor was considered as his inviolable property.

Almost all the people who have come and are coming to Belarus highlight the hospitality of the Belarusians. It is no coincidence that the saying “a guest in the house is a god in the house” is widespread on Belarusian soil. Even in difficult living conditions, a Belarusian strives to do everything possible to give guests satisfaction and not cause any negative emotions.

One of the traditional values of the Belarusian people is goodwill. It represents a desire for the good of another person, another people, a manifestation of participation, affection, and support for other people, characteristic of an individual or an entire social community (national, territorial, sociocultural, etc.). This is how people perceive with satisfaction a friendly smile, a friendly attitude, and benevolent support for any new endeavors and undertakings.

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What is the ideology of Belarus like? The main features of the ideology of the modern Belarusian state. Religion as a form of social consciousness

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