178
DOI: https://doi.org/10.46502/issn.1856-7576/2022.16.04.15
Zozuliak-Sluchyk, R., Yurchenko, L., Onypchenko, O., Bilozerova, M., Vorovka, M. (2022). Moral and patriotic coordinates of
volunteer activity as a means of building educational and socio-pedagogical work. Revista Eduweb, 16(4), 178-191.
https://doi.org/10.46502/issn.1856-7576/2022.16.04.15
Moral and patriotic coordinates of volunteer activity as a
means of building educational and socio-pedagogical
work
Coordenadas morales y patrióticas del voluntariado como medio de construcción
del trabajo educativo y sociopedagógico
Rоksoliana Zozuliak-Sluchyk
Zozuliak-Sluchyk@gmail.com
https://orcid.org/0000-0001-6066-590X
Doctor of Pedagogical Sciences, Professor, ProfessorDepartmentof social educationand social work,
Precarpathian National University Vasyl Stefanyk, Ivano-Frankivsk, Ukraine.
Liubov Yurchenko
Yurchenko@gmail.com
https://orcid.org/0000-0003-4957-338X
Department of Social Sciences and Humanities, National University of Civil Defense of Ukraine, Kharkiv,
Ukraine.
Oksana Onypchenko
Onypchenko@ukr.net
https://orcid.org/0000-0002-5682-7897
Municipal Establishment “Kharkiv Humanitarian-Pedagogical Academy” of the Kharkiv Regional Council,
Khakiv, Ukraine.
Marianna Bilozerova
Bilozerova@gmail.com
https://orcid.org/0000-0002-3489-9662
Municipal Establishment “Kharkiv Humanitarian-Pedagogical Academy” of the Kharkiv Regional Council,
Khakiv, Ukraine.
Marharyta Vorovka
Vorovka@ukr.net
https://orcid.org/0000-0002-9651-0990
Melitopol State Pedagogical University named after Bogdan Khmelnitsky, Melitopol’, Ukraine.
Recibido: 02/11/22
Aceptado: 20/12/22
Abstract
In the article, the built picture of the four-vector phenomenology of voluntary activity
(heroic, victim, transformative, life-affirming) can serve as a kind of “ethical map” for
measuring the motivation for participation in volunteering. In addition, it can serve as the
basis for determining the goals and mission of building educational and socio-pedagogical
work in various volunteer associations.
The problem of the formation of social activity of student youth in the conditions of
reforming Ukrainian society is analyzed, the criteria of social activity, the importance of
Rоksoliana Zozuliak-Sluchyk, Liubov Yurchenko, Oksana Onypchenko, Marianna Bilozerova, Marharyta Vorovka
Moral and patriotic coordinates of volunteer activity as a means of building educational and socio-pedagogical
work - Eduweb, 2022, octubre-diciembre, v.16, n.4. /178-191
Revista de Tecnología de Información y Comunicación en Educación • Volumen 16, N° 4. Octubre-diciembre 2022
179
social activity for the further development of society and the professional development of
students are considered. The concept of volunteering as a segment of civil society, the
main directions of volunteering in modern Ukraine, the impact of hostilities in the East of
the country on the development of volunteering have been studied. The thesis about the
dialectical relationship between social activity and students' participation in volunteer
activities is substantiated, where volunteer activity is considered as a manifestation of
social activity and as a factor in its formation. An example of the activities of a higher
educational institution regarding the involvement of students in volunteer practice as an
important factor in the formation of students' social activity is given.
Keywords: patriotic, volunteer activity, Socio-Pedagogical Work, educational process.
Resumen
En el artículo, la imagen construida de la fenomenología de cuatro vectores de la
actividad voluntaria (heroica, víctima, transformadora, afirmadora de la vida) puede servir
como una especie de “mapa ético” para medir la motivación para participar en el
voluntariado. Además, puede servir de base para determinar los objetivos y la misión de
la construcción del trabajo educativo y sociopedagógico en diversas asociaciones de
voluntariado.
Se analiza el problema de la formación de la actividad social de la juventud estudiantil en
las condiciones de reforma de la sociedad ucraniana, se consideran los criterios de la
actividad social, la importancia de la actividad social para el desarrollo ulterior de la
sociedad y el desarrollo profesional de los estudiantes. Se ha estudiado el concepto de
voluntariado como segmento de la sociedad civil, las direcciones principales del
voluntariado en la Ucrania moderna, el impacto de las hostilidades en el este del país en
el desarrollo del voluntariado. Se fundamenta la tesis sobre la relación dialéctica entre la
actividad social y la participación de los estudiantes en actividades de voluntariado,
donde se considera la actividad de voluntariado como una manifestación de la actividad
social y como un factor en su formación. Se da un ejemplo de las actividades de una
institución de educación superior con respecto a la participación de los estudiantes en la
práctica de voluntariado como un factor importante en la formación de la actividad social
de los estudiantes.
Palabras clave: patriótico, voluntariado, Trabajo Sociopedagógico, proceso educativo.
1. Introduction
Volunteer activity as a manifestation of the free will and spirit of man has accompanied
the movement of society and the development of mankind for many centuries, embodying
the most important resource for the flourishing of culture and civilization, the achievement
of reasonable, fair and moral limits of existence.
Eduweb, 2022, octubre-diciembre, v.16, n.4. ISSN: 1856-7576
180
If you ask yourself what enables a person to develop as a person, allows him to develop
his creative potential, to which civilization and culture owe their best achievements and
creations, then the answer will not be long in coming. And he, one way or another, will be
associated with the voluntary activity of a person acting on an inner call and motivation.
The principle of voluntariness underlies the movement of human civilization due to the
fact that an acting personality as a carrier of consciousness and self-consciousness can
only develop voluntarily, creating Good and Good (Henderson, 1901).
The principle of voluntariness as an antipode to coercion has attracted attention since
ancient times of humanitarian thought. Since ancient times, this principle has been
conceived as true and an indispensable attribute of freedom, as an alternative to
dependence, ignorance and slavery.
The spirit of Prometheus, as a symbol of a voluntary challenge to circumstances, called
humanity to a feat for the sake of a worthy life.
In the Homeric epic, a free person is one who acts without coercion, by virtue of his own
nature, overcoming the fetters of dependence. Such a path is captured in the actions of
the hero of famous myths, overcoming fate and thus being compared with the gods.
Freedom as a human phenomenon that describes actions and deeds in reality of a living
person, implies, first of all, the voluntariness of their implementation, i.e. of their own free
will and desire. And this is the first and most important meaning of volunteering. Another
meaning, directly related to the idea of voluntariness, follows from the moral purpose of a
person called to create and do good. It is no coincidence that in Ukrainian the word
“volunteer” itself is formed from two words - “Good” and “Will”, representing an
inseparable unity of the meanings of these words. At the same time, good comes first.
The idea of creation as selfless goodness requires a person to constantly grow, to
overcome the limitations of the framework. existential causality and access to higher
spiritual values.
The unity of the concepts of “free will” and “good” is the semantic basis for understanding
voluntariness as an ontological characteristic of a person and a proper human mode of
action (Leibetseder, 2011).
Considering volunteer activity as a complex, polymotivated form of manifestation of
human activity, it is important to keep in mind that it reflects and expresses the actual
internal plan of socialization of a developing personality. And when it comes to such a
process as self-socialization, with all its forms and varieties of manifestations, then, of
course, the essence of such a process is precisely voluntary activity. Everything taught
by culture and pedagogical heritage can be reduced to one simple idea that the best
educator for a person is himself, and the true formation of a person as a person occurs in
his actions, which are generated by his own motives (i.e. freely) and aspirations bring
good and good (Kapskaya, 2004).
Rоksoliana Zozuliak-Sluchyk, Liubov Yurchenko, Oksana Onypchenko, Marianna Bilozerova, Marharyta Vorovka
Moral and patriotic coordinates of volunteer activity as a means of building educational and socio-pedagogical
work - Eduweb, 2022, octubre-diciembre, v.16, n.4. /178-191
Revista de Tecnología de Información y Comunicación en Educación • Volumen 16, N° 4. Octubre-diciembre 2022
181
Meanwhile, without understanding the meaningful context of volunteering, it is difficult to
judge the true meaning of this activity and its effect in terms of education and socialization
of a person. Indeed, this context is not embedded in the concept of volunteerism and its
result is not read in it. However, from the point of view of productive socialization, it is
important not only that a young man or young person acts voluntarily, but also that he is
aware and gives (or at least tries to give) an account of what he is doing and what are the
consequences of his voluntary actions, even if they arise from the highest and noblest
considerations. It is no coincidence that they say: "The road to hell is paved with good
intentions" (Stasishin, 2015). Obviously, culture as a universal experience of generations
that have lived and lived before can largely protect a person from mistakes and
miscalculations on his life path, and the role of education and training in this regard is
irreplaceable. It is also obvious that this cultural component is also important in
understanding the essence of volunteer activity itself, since it is in culture that one must
look for those dimensions that can shed light on the ins and outs of this activity.
Thus, in interpreting the socializing role of volunteerism, the experience of culture in
understanding the nature of human destiny and activity is needed. That is, an ethical
reflection of the forms of manifestation of voluntary activity is needed.
2. Literature review
The work of foreign and Ukrainian psychologists, in particular, is devoted to the study of
social activity Kapskaya, Stasishin, Leibetseder, Henderson, Williams and others.
Research by Popova, Velikanova, Lyakh is devoted to various aspects of the formation
of social activity. Research on the development of social qualities of students is reflected
in works by Griga, Aptukhin. The question of the relationship between value orientations
and the formation of social personality activity was studied by Bogomolov, Helmut.
The experience of volunteer work in domestic centers of social services for families,
children and youth is described in the works of Salamon, Flanagan, and Zoska.
3. Aims
The purpose of the research is to analyze the social factors of the formation of the social
activity of student youth and to identify the impact of volunteering on this process.
4. Materials and methods
Research methods: theoretical: study and analysis of pedagogical, psychological,
philosophical, sociological literature on the problem of research, legislative and regulatory
documents; systematization, classification, terminological analysis, pedagogical
modeling, retrospective analysis, generalization of existing pedagogical experience;
empirical: pedagogical experiment; diagnostic methods (testing, conversation,
observation, questioning, self-assessment, self-analysis, mutual assessment),
Eduweb, 2022, octubre-diciembre, v.16, n.4. ISSN: 1856-7576
182
professional activity motivation methodology, pedagogical interpretation of the research
results.
5. Results
The primary ethical meaning, which lies, as it were, on the surface and is attributively
associated with volunteerism, as well as with the principle of voluntariness, lies in
disinterestedness. Today, the culture has firmly entrenched the idea of a volunteer
(volunteer) as a person who is distinguished by the fact that he does not seek benefits for
himself, that his actions are not related to mercantile, narrowly selfish interests, but are
always aimed at something (or someone) then another. However, besides the fact that a
voluntary action is, as a rule, an unselfish action, there is nothing more to add to the
ethical characteristics of this action (Williams, 2003). Therefore, some “finishing” of the
ethical space is inevitable, in which it would be possible to reflect the main forms and lines
of manifestation of volunteering, as they have developed in culture today.
As shown above, the ethical space of voluntary activity is formed in the sphere of action
of two initial ethical dimensions arising from the idea free will and the idea of the good. It
is these two beginnings that are already etymologically embedded in the concept of
"volunteerism", and it is from them, in our opinion, that it is expedient to count in alignment
of the coordinates of the interpretation of all those forms and types of activity that can be
attributed to the phenomenology of volunteering (Popova, 2013).
Let us briefly present the main characteristics of the areas and vectors of volunteerism.
The first area of the ethical space of volunteerism develops around the action of the
heroic-civil line and corresponds to the sociocentric consciousness.
This area stands out as the earliest in the history of culture, as a primary sphere. It is
based on a tribal (communal) tradition, in which the idea of free will was not expressed,
as well as the idea of the good (subject to the principle of the survival of the family)
(Velikanova, 2015). It is known that these two principles are not articulated in the ancestral
consciousness and exist syncretically, merged in a certain single experience of identifying
oneself with society, life outside of which is unthinkable and impossible by definition.
Everything that is done for others is done for oneself, and vice versa, and is perceived as
good. Freedom is thought of in a negative sense, since separating oneself from others
literally means death.
Sociocentric consciousness (and self-consciousness) in defining a person, his essence
establishes the priority of society, believing that a person, his life and behavior are entirely
dependent on society. Sociocentric culture is based on the idea that the center of the
universe is a certain human community, to which the given individual considers himself.
The fundamental feature of a sociocentric culture is the dissolution of the individual in a
certain “We”, some kind of community that acts in relation to this individual as the highest
Rоksoliana Zozuliak-Sluchyk, Liubov Yurchenko, Oksana Onypchenko, Marianna Bilozerova, Marharyta Vorovka
Moral and patriotic coordinates of volunteer activity as a means of building educational and socio-pedagogical
work - Eduweb, 2022, octubre-diciembre, v.16, n.4. /178-191
Revista de Tecnología de Información y Comunicación en Educación • Volumen 16, N° 4. Octubre-diciembre 2022
183
power and the highest power. Belonging to the "We" relieves the individual of the
responsibility for finding their own solutions, from painful doubts, from the painful burden
of freedom (Lyakh, 2013). At the same time, participation in the “We” gives a person pride
and a sense of superiority. Another important feature of a sociocentric culture is the
constant presence in the individual's mind of a clear, distinct idea of some others, some
"They" as strangers, in relation to whom it is allowed (and sometimes considered
necessary) to show hatred and enmity. This division of people into "us" and "them" can
take place on various grounds. The most common are religious, class and national
criteria. A sociocentric attitude in determining the essence of a person is characteristic
practically very many teachings of social philosophy and sociology of the XIX-XX
centuries. Although a person in these teachings appears to be a dualistic being, whose
"I" breaks up into biological logical "I" and social "I", nevertheless, its social certainty is
constantly emphasized (Griga et al., 2000).
Born in the ancestral consciousness, the sociocentric worldview serves as the basis for
the manifestation of patriotic feelings and civic consciousness of the modern person. It
fills the collective unconscious of a person, provides that deep, invisible connection of
people with each other, feeling their original community, mental inclusion in a single
continuous world of people, which allows a person to preserve himself as a species living
on this earth.
In the bosom of sociocentric consciousness, a heroic type of volunteering is established,
which is associated in culture with miracles of courage, courage, valor, bravery,
leadership, genius, etc., which go beyond the average manifestations of human abilities,
and serves as an example of outstanding examples of social service (Aptukhin &
Bogomolov, 2015).
The hero is distinguished by the ability to over and above normal activity, he is able to
take on more responsibility than others and cope with it. At the same time, one must
clearly understand that although the hero stands out for his singularity, personality, he
always acts and stands out as a “figure against the background” (Helmut and Salamon,
1999).
The hero always acts for the good and in the name of society, otherwise he turns into an
anti-hero. In its pathos incarnation in culture, the image of the hero is most vividly captured
in the image of Danko, who lit up the path of people in the darkness with his heart. The
hero is directed to the future, i.e. he is able to see new possibilities, values, ideals and
meanings. And in this regard, it may come into conflict with those norms that hinder the
development of society, are obsolete. That is, the hero is able to give a new impetus to
the development of society. Therefore, largely thanks to the efforts of the heroes, society
does not lose its dynamism. It is no coincidence that a real hero is always is associated
with a feat, and a feat is a kind of resolution of an existing hopeless (in the ordinary sense)
situation in a new quality (“feat” - from the same root “move”, “movement”, “shift”, etc.).
That is, a feat is development in the conditions of the impossible. Speaking about the
Eduweb, 2022, octubre-diciembre, v.16, n.4. ISSN: 1856-7576
184
motivation of heroism, it must be admitted that it is often closely associated with the desire
for fame, fame, veneration, etc. But this is not so much an individual dualistic, but still
social motivation, since you can earn fame and remain in history only by doing good
deeds for the sake of others (in the name of saving the nation, society, your loved ones,
relatives, etc.). In general, the heroic modality of volunteering is the very first, bright and
pathos form of manifestation of this phenomenon, which is one of its attractive aspects
for young people.
In addition to pathos forms, sociocentric consciousness is also characterized by not so
bright, but more moderate, everyday manifestations of voluntary activity. At all times and
in every society, one can meet a sufficient mass of people who are not particularly heroic,
but who are ready to take on various everyday social and civic concerns, in addition to
their professional and official duties, and not related to obtaining personal benefits or
benefits. In contrast to the heroic type, this type is dominated by the desire not so much
to stand out as to be like everyone else, more precisely, to act "like all decent people"
(Flanagan & Van Horn, 2001). In their aspirations, people of such a warehouse are
guided, as a rule, by a sense of duty, mutual responsibility, solidarity, etc. In a more
mundane version, motivation can also be reduced to a banal fear of public censure. In
general, people of social centric types recognize that everything they have achieved in
life, they have achieved thanks to the society in which they grew up and live, and therefore
experience a greater sense of affiliation, acceptance of basic civil institutions. It must be
admitted that the stability and well-being of society is largely determined by the
predominance of this mass of respectable citizens.
The second area is distinguished by the exaltation and sacralization of the idea of the
good as the leading intention of individual life and serves as a space for the action of the
victim-moralistic vector of volunteering. This area generally reflects religious layer of
consciousness in culture. We conditionally gave such a name to this type of
consciousness due to the fact that it is completely subordinate to the unconditional faith
in some unshakable absolute (God) and identifies the idea of good with this absolute. In
contrast to the sociocentric, this type of consciousness is presented as theocentric (from
the Greek τεός - god), and in it, as already noted above. It is known that the biblical
definition of the essence of man as the "image and likeness of God" - a revelation that is
not subject to doubt, and as the image and likeness of God, a person goes beyond nature
in general, becomes, as it were, above it (after all, God is transcendent, beyond the world
he created). And this is the essential difference between religious consciousness and
pagan, sociocentric. The latter do not take a person out of the system of other beings, in
fact, they do not even give him absolute primacy in any system. In religious
consciousness, a person is, as it were, an alien from another world (which can be called
the "heavenly kingdom", "spiritual world", "paradise", "heaven"), and he must return there
again. Although, according to the Bible, he himself is made of earth and water, although
he grows and eats like plants, feels and moves like an animal, he is akin not only to them,
but also to God. It was within the framework of the Christian tradition that ideas were
formed that later became clichés: man is the king of nature, the crown of creation, and so
on.
Rоksoliana Zozuliak-Sluchyk, Liubov Yurchenko, Oksana Onypchenko, Marianna Bilozerova, Marharyta Vorovka
Moral and patriotic coordinates of volunteer activity as a means of building educational and socio-pedagogical
work - Eduweb, 2022, octubre-diciembre, v.16, n.4. /178-191
Revista de Tecnología de Información y Comunicación en Educación • Volumen 16, N° 4. Octubre-diciembre 2022
185
(Andolina et al., 2002). But how to understand the thesis that man is the image and
likeness of God? Which of the divine properties make up the essence of man? According
to the teachings of Christian thinkers, God endows man with reason and free will, namely,
the ability to judge and distinguish between good and evil: this is the essence of man, the
image of God in him.
In religious consciousness, the line of free will merges and literally dissolves in the idea
of goodness as an attribute of divine providence.
In orthodox theological teachings, a person, in principle, cannot have free will, but must
fully rely on the power of divine providence. At the same time, the inherent good of the
Almighty is inseparable from being itself. Thus, a well-known Latin formula coming from
the Middle Ages reads: ens et bonum convertuntur (being and good are reversible) (Zoska
et al., 2020).
Since God is the highest being and good, then everything that he created, to the extent
that it bears the stamp of being, is also good and perfect. From this follows the thesis of
that the good in itself is non-existence, it is not a positive reality, it is not an essence. So,
the devil from the point of view of the Christian consciousness is non-existence, waving
by being. Evil lives for good and at the expense of good, therefore, in the end, good rules
the world, and evil, although it detracts from good, is not able to destroy it. And this
conclusion expressed the optimistic motive of the religious frame of mind.
However, the goodness of the height of human destiny in religious consciousness is
overthrown by the idea of the earthly path of man. This path, as you know, appears within
the framework of the doctrine of original sin and the fall of man, who, as Gregory of Nyssa
wrote, descended below any cattle, which is in the most shameful slavery of its passions
and inclinations: after all, the higher the position, the more terrible the fall. There is a tragic
split in man, inherent in his very nature. How to overcome it, how to achieve the salvation
of man?
Religious (Christian) consciousness requires a person to voluntarily renounce his sinful
(earthly) life and devote himself to spiritual purification in front of the image of the Savior,
who sacrificed himself for the atonement of human sins, overcame death at the cost of
this sacrifice and affirmed, through the subsequent resurrection, the victory of good over
evil (Kuzmina et al., 2020). Hence the idea of sacrifice becomes a kind of maxim, a
dominant in understanding the degree of goodness and spirituality of human behavior
within the framework of religious canons.
In everyday life, this vector can reveal itself in different ways.
personal forms of behavior that fluctuate within fairly wide limits between worldly service
and monastic detachment from the world, exaltation and spiritual asceticism,
reconciliation with the existing order of things and escapism.
Eduweb, 2022, octubre-diciembre, v.16, n.4. ISSN: 1856-7576
186
In the third area of the ethical space of volunteering, the idea of free will intensifies and
comes to the fore, which becomes dominant in understanding the essence of human life
and pushes the idea of good into the background. In this area, a transformative vector of
volunteering is unfolding, which is determined by the sphere of anthropocentric
consciousness in culture (Yurchenko, 2009a). According to this worldview, the
development and movement of the world is carried out thanks to the creative efforts of a
person who, having the ability to reason and transformation, acts as the center of the
universe. The free and reasonable human spirit becomes the main source and factor of
understanding, explanation and prediction of the ways of development of civilization and
world construction in general.
It is known that anthropocentrism contributed to the development of humanism (in the
Renaissance), a view that recognized the value of a person as a person, his right to
freedom, happiness and development. The individual becomes more independent he
increasingly represents not this or that union, but himself. From here grows a new self-
consciousness of a person and his new social position: pride and self-affirmation,
consciousness of one's own strength and talent become the distinctive qualities of a
person. The human personality was predominantly considered creative, as if it takes on
the creative function of God and is able to master itself and nature. Such a force, such
power over everything that exists, including over oneself, a person has never felt before.
The anthropocentric worldview led to the emergence of outstanding individuals (bright
temperament, comprehensive education), who competently synthesized logical, intuitive
thinking and mastery of many skills (Boyko & Ovcharova, 2021).
As many researchers note, in general, anthropocentric culture was distinguished by the
following features. First, dynamism, i.e. willingness to give up former stereotypes of
thinking, forms of life and methods of activity in favor of more efficient and progressive
ones; secondly, desacralization, i.e. distancing from religious thinking and religious
practice; thirdly, the affirmation of freedom as a supreme and inalienable human right;
fourthly, the orientation is not on the past, as is the case in traditional cultures, but for the
future, for changing the existing way of life and thought. In accordance with these
attitudes, orientation towards action, search, discovery and approval of the new in all
spheres of life is recognized as valuable. So, after the XVII century (Andrushenko et al.,
1998). New European culture for the first time does not contain religion in its socio-cultural
experience. Its displacement to the spiritual periphery brought a greasy moment of
uncertainty in human existence and prompted the search for alternative meanings, ideals
and values to religious imperatives.
A kind of prominence of anthropocentrism in culture was the surge of an egocentric
worldview following the great achievements of the 17th century. This surge was an
attempt to establish or restore the spiritual connection of the individual with his true "I",
the search for his own invisible essence within himself, an internal dialogue about his
innermost and sacred archetype and about the reserves of self-improvement. This one
was his kind of individualistic "religion", most often atheistic, non-church and non-
Rоksoliana Zozuliak-Sluchyk, Liubov Yurchenko, Oksana Onypchenko, Marianna Bilozerova, Marharyta Vorovka
Moral and patriotic coordinates of volunteer activity as a means of building educational and socio-pedagogical
work - Eduweb, 2022, octubre-diciembre, v.16, n.4. /178-191
Revista de Tecnología de Información y Comunicación en Educación • Volumen 16, N° 4. Octubre-diciembre 2022
187
confessional, which proceeded from the idea of the self-sufficiency of the true "I" as
microcosm (Yurchenko, 2009b; Lyakh, 2011; Ivanik, 2013).
In the bosom of egocentrism, sometimes the individual microcosm itself can be
understood not only as a condensate of the Universe, but also as the entire historical
change of people removed and eternally residing in the “I”. Everything that is, was, and
will be is already contained in the true Self (with a capital letter, as opposed to the
empirical self), and my imperfect and everyday "I" seeks to reunite with the absolute in
itself. Such a "religion" mobilizes the reserves of self-knowledge and creativity of the
individual, improves the abilities of the individual, forms a respectful attitude towards one's
Self as an enduring value (Trumbauer, 1995; Clary & Snyder, 2002; Dolcinar & Randle,
2007). But, taken by itself, this religion is clearly insufficient to fulfill the social, moral and
cosmic functions of man.
As we have shown in the historical-philosophical analysis, for all the attractiveness of the
anthropocentric dominant of volunteerism with its value of manifestation of free will and
transformative practice, it could not ensure the prosperity of mankind as a whole.
Departure from the spiritual and moral criteria of Good and Good, triumphant.
The nature of materialistic rationalism and utilitarianism led to the establishment of
technogenic culture. Among the value priorities of the latter, power and strength.
6. Discussion
As a result, the unbridled transformational activity of man, who placed himself at the
center of the universe, turned into the bloodiest wars, catastrophes, revolutions, etc. in
history, global destruction of the biosphere and the ecosphere as a whole. Mankind found
itself on the brink of the abyss of its unlimited activity for the benefit of itself.
In general, the rise of the idea of free will while devaluing the idea of the good, closed in
the narrow world of egoistic dimensions without access to higher spiritual values, gives
grounds to state the limitations of the transformative line (with its anthropocentric
intention) in the development of full-fledged voluntary activity as a practice of productive
socialization of young people.
The possibility of implementing such a practice opens up in the fourth area of the ethical
domain of volunteerism, which produces its life-affirming vector, which is determined by
the moral level of consciousness. This level is achieved by the resultant, balanced
expression in the mind of the ideas of free will and the good (good), which acquire the
most complete and integral embodiment in the behavior and life of the individual.
In the life-creating intention, the eternal dilemma of free will and good is harmoniously
and fruitfully resolved in such a way that both of these principles receive the greatest
strength and fullness of expression. Thus, the problem of free will (always being dramatic
Eduweb, 2022, octubre-diciembre, v.16, n.4. ISSN: 1856-7576
188
due to its identification with the struggle of a person with his self in the surrounding world)
receives a positive resolution in this intention. It transforms into the idea of the will to live.
This removes the ground for confrontation between the individual and society and
establishes the true meaning of freedom as life for the sake of life (Dolcinar & Randle,
2007). There is no longer a problem of freedom of choice, it is overcome by the fact that
a person already carries in his consciousness and self-consciousness the norm of this
choice, i.e. internally, he has already made it, which means that he is free, since his choice
is not predetermined by external circumstances. And this manifests spirituality as a state
when the moral law inside a person stronger than the pressure of any external
circumstances. Undoubtedly, this property is essential for understanding the personality
as a moral principle in a person.
The idea of good (goodness) also receives a clear and unambiguous expression in the
life-creating ethics of volunteerism, since goodness, goodness is life itself, and evil is that
which brings death and destruction of life in itself and with it. Thus, everything that leads
to life is good, everything that leads to dying and death is evil. And in this regard, the
meaning of life is to live, strengthen and maintain the life around you. The life-affirming
meaning of good and good is based on the feeling of love as unconditional acceptance,
care, promotion of growth and disclosure of all properties and manifestations (Nordstrom
et al., 2021).
of life in the world of people, nature and space. This is the desire for integrity and harmony
of life in another and in oneself. It is love that connects the two principles of voluntary
practice - freedom and goodness, giving them the greatest strength and fullness of
expression.
The life-creating ethics of volunteerism is the ethics of deed and action, its completeness
and clarity are achieved by the practice of asceticism, and not by the construction of
verbal constructions and inferences. In order to understand it, one must do something,
undertake oneself for the sake of others. This ethic leaves no room for double morality
and hypocrisy. And in this lies its truth and strength, which are so important and necessary
for the experience of productive socialization of the younger generation.
Thus, such a capacious statement of the initial dimensions of volunteerism, which
combines two of the most important ontological categories of human existence - Free will
and Good, allows us to fully appeal to the vast philosophical heritage and reconstruct the
holistic ethical space of the phenomenology of volunteerism, to recreate its continuous
history coming from the depths centuries (from Antiquity to the Middle Ages and through
the New Age to the present).
And four rather stable ethical vector-lines (they are also modalities) of volunteering,
which, having gained a foothold in culture, gave the world the corresponding traditions of
voluntary activity. Moreover, each of these lines corresponds to a certain type of
consciousness.
Rоksoliana Zozuliak-Sluchyk, Liubov Yurchenko, Oksana Onypchenko, Marianna Bilozerova, Marharyta Vorovka
Moral and patriotic coordinates of volunteer activity as a means of building educational and socio-pedagogical
work - Eduweb, 2022, octubre-diciembre, v.16, n.4. /178-191
Revista de Tecnología de Información y Comunicación en Educación • Volumen 16, N° 4. Octubre-diciembre 2022
189
7. Conclusions
Thus, giving priority to the life-affirming line of volunteering, one sees in it a higher
pedagogical potential and a moral resource of education youth. This potential lies in the
fact that this tradition of volunteerism teaches selfless-actual existence, teaches a person
to measure and correlate his life with the life of the surrounding people and the natural
world, to promote and help this life. The life-affirming vector of volunteerism fruitfully
resolves the eternal dilemma of free will and the good. Thus, the problem of free will finds
a positive development in the logic of the ideas of positive freedom, the will to meaning,
the will to life. And the meaning of the good (goodness) also receives a clear and
unambiguous expression - everything that leads to life is good, everything that leads to
dying and death is evil. And in this regard, the meaning of life is to live, strengthen and
maintain the life around you. The life-affirming meaning of good and good is based on
love as unconditional acceptance, care, promotion of growth and disclosure of all the
properties and manifestations of life in the world.
The life-creating ethics of volunteerism is the ethics of deed and action, its completeness
and clarity are achieved by the practice of asceticism, and not by the construction of
verbal constructions. In order to understand it, one must do something, undertake oneself
for the sake of others. This ethic leaves no room for double morality and hypocrisy. And
in this lies its truth and strength, so important and necessary for the experience of the
productive socialization of youth.
8. Bibliographic references
Andolina, M. W., Jenkins, K., Keeter, S., & Zukin, C. (2002). Searching for the meaning
of youth civic engagement: Notes from the field. Applied Developmental Science,
6(4), pp. 189–195.
Andrushenko, V. P., Volovych, V. I., & Gorlach, M. I. (1998). Sociology. Kharkiv:
Yedynorog, 624 p. Available at: ISBN: 5-7763-8287-4
Aptukhin, V.G., & Bogomolov, O.Y. (2015). On issue of development of volunteering
movement in Ukraine and Europe. The International Scientific and Practical
Conference “Volunteering movement: history, nowadays, prospects” Kharkiv:
HNADU, pp. 23–27. [In Ukranian]
Boyko, G. V., & Ovcharova, V. S. (2021). Proceedings of the XI International Scientific
Conference "Social Forecasting and Designing the Future of the Country: The
Policy of Overcoming Trauma in the Process of Peacemaking" (March 12, 2021,
Zaporozhye) Zaporizhzhia: KSK-Alliance, 173 p. Available at:
https://dl.acm.org/doi/book/10.1145/3373722
Clary, E. G., & Snyder, M. (2002). The motivations to volunteer: Theoretical and practical
considerations. Current Directions in Psychological Science, 8, pp.156-159.
Dolcinar, S., & Randle, M. (2007). Wha motivates which volunteers? Psychographic
heterogeneity among volunteers in Australia. Voluntas: International Journal of
Voluntary and Nonprofit Organizations, 18, pp. 35-155.
Eduweb, 2022, octubre-diciembre, v.16, n.4. ISSN: 1856-7576
190
Flanagan, C. A., & Van Horn, B. (2001). Youth civic engagement: Membership and
mattering in local communities. Focus. Davis, CA: 4-H Center for Youth
Development, University of California.
Griga, I., Bryzhovata, O., Duma, L., & Lysenko, O. (2000). Experience of volunteer work
and directions for its improvement. Social work in Ukraine: first steps. Kiev: KM
“Academia”, pp. 145-172. [In ukranian]
Henderson, C.R. (1901). The Scope of Social Technology. American Journal of
Sociology, 6(4), pp. 465-486.
Helmut, K.A., & Salamon, L.M. (1999). Global Civil Society Dimensions of the Nonprofit
Sector. Baltimore: MD, 535 p.
Ivanik, O. (2013). Basic approaches research motivation to volunteering in national and
foreign psychology. The Forty-Three International Scientific and Practical
Conference “Urgent issues in education and science”. Kharkiv: HOGOKZ,
pp. 63-67. [In Ukranian]
Kapskaya, A. I. (2004). Social work: technological aspect. Kiev: Center for Educational
Literature, 352 p.
Kuzmina, M. O., Protas, O. L., Fartushok, T. V., Raievska, Y. M., & Ivanova, I. B. (2020).
Formation of students’ competence oftertiary educational institutions by practical
training aids. International Journal of Higher Education, 9(7), pp. 279-288. Doi:
10.5430/ijhe.v9n7p279
Leibetseder, B. (2011). A Critical Review on the Concept of Social Technology. Social
Technologies, 1, pp. 7–24.
Lyakh, T. L. (2011). Types of motivation to volunteer activities. News of Zaporizhzhia
National University, 2. URL: https://core.ac.uk/download/19666975.pdf
Lyakh, T.L. (2013). Planning the recruitment of volunteers as an important component of
the volunteer program. Bulletin of Lugansk National University named after Taras
Shevchenko. Pedagogical sciences, 23(1), pp. 206-213. URL:
http://nbuv.gov.ua/UJRN/vlup_2013_23%281%29__26
Nordstrom, O., Tulibaski, K. L. G., & Peterson, T. O. (2021). Bridging the Gap: A
Qualitative Analysis of What It Takes to Inspire Youth to Engage in Volunteering.
Nonprofit and Voluntary Sector Quarterly, 51(2). URL:
https://doi.org/10.1177/08997640211005854
Popova, T.L (2013). Social involvement: conceptual approaches to definition. Public
administration: theory and practice, 1. URL:
http://nbuv.gov.ua/UJRN/Dutp_2013_1_16
Stasishin, M. (2015). Evaluation of the effectiveness of public involvement in the process
of development, adoption and implementation of decisions by local government
bodies. Theoretical and applied issues of state creation, 17, pp. 229-247. [In
Ukranian]
Trumbauer, J. M. (1995). Sharing the Ministry: A practical guide for transforming
Volunteers into Ministers. NYC.
Velikanova, E.V. (2015). The institutionalization of the volunteer movement among the
youth as a socio-cultural phenomenon. Scientific notesof the Tambov branch of
the Russian Academy of Medical Sciences, 4. URL:
Rоksoliana Zozuliak-Sluchyk, Liubov Yurchenko, Oksana Onypchenko, Marianna Bilozerova, Marharyta Vorovka
Moral and patriotic coordinates of volunteer activity as a means of building educational and socio-pedagogical
work - Eduweb, 2022, octubre-diciembre, v.16, n.4. /178-191
Revista de Tecnología de Información y Comunicación en Educación • Volumen 16, N° 4. Octubre-diciembre 2022
191
https://cyberleninka.ru/article/n/istitutsionalizatsiya-volonterskogo-dvizheniya-v-
molodezhnoy-srede-kak-sotsialno-kulturnoe-yavlenie
Williams, C. C. (2003). Developing community involvement: contrasting local and regional
participatory cultures in Britain and their implications for policy. Regional Studies,
37(5), pp. 531–541.
Yurchenko, I.V. (2009a) Institutionalization of the volunteer movement in Ukraine (author.
dis ... cand. social Sciences) “Social structure, social institutions and processes”,
Institute of Sociology of the National Academy of Sciences of Ukraine, Kiev, 16 p.
[In Ukranian]
Yurchenko, I.V. (2009b) Motivational aspects of volunteering. Social Dimensions of
Society: Collection of Scientific Papers. Kiev: IS NAS of Ukraine, 1(12),
pp. 361-368. URL:
http://dspace.nbuv.gov.ua/bitstream/handle/123456789/28844/31-Yurchenko.pdf
Zoska, Y. V., Scherbyna, V. M., Kuzmin, V. V., Stadnik, O. F., & Bondarenko, O. V.
(2020). Career networking as a praxeological communicative practice of the XXI
century in social theory. International Journal of Criminology and Sociology, 9,
pp. 3048-3056. https://doi.org/10.6000/1929-4409.2020.09.371
Eduweb, 2022, octubre-diciembre, v.16, n.4. ISSN: 1856-7576
