Can moral values be formed without influencing the development of an individual’s worldview

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Hryhorii Skovoroda university in Pereiaslav

Can moral values be formed without influencing the development of an individual's worldview

Liubov Lokhvytska,

PhD in education, associate professor

Antonina Rozsokha,

PhD in education, professor

Channa Azman,

graduate student

Abstract

morality society valuable

The study considers the implementation of one of the top trends in modern society development - defending the role of morality in society and the value paradigm, the centre of which is increased attention to the formation of the value-semantic sphere of personality, which influences their worldview formation. Scientific research focuses on the moral values formation of the growing individual from the perspective of their worldview development, revealed by interaction with the world, specifically in interpersonal relationships and directly with themselves. The essence and features of the moral values formation, in the context of interconnections and interdependence of components in the structure of an individual, are substantiated using the methods of analysis and synthesis, abstraction and concretization

through the study of the scientific heritage of foreign and Ukrainian scientists. The article specifies moral values as a mechanism of human social behaviour that performs several functions in their life (normative, regulatory, control) and affects the worldview and the formation of a personal worldview.

Based on the generalization of the presented scientific arrayfindings, the author's concept of moral values formation in the worldview of the individual is modelled, it is presented as a diagram of the interdependence of three chain lines: 1) social morality - self-awareness - worldview; 2) values - world perception; 3) moral values - individual's worldview. The algorithm for the studied phenomenon of an individual is seen in the moral education providing, which ensures the moral values formation in the structure of moral self-awareness and the development of the worldview of a growing personality. The individual's worldview is determined by several factors: the system of moral knowledge and beliefs formed resulting from the acceptance of the acknowledged in society moral values that become personal; accumulated moral experience and striving for moral self-improvement. The findings outlined the issues of further scientific research, which will involve clarifying the state of students ' moral development in the educational process and the levels of their moral values formation as well.

Keywords: morality, society, moral values, individual, worldview, moral self-awareness, moral education, moral growth, individual's worldview

Main part

Introduction

Current social transformations have a direct impact on all the aspects of an individual's formation, and it impacts both their moral sphere and the state of the entire society. A substantial influence on the individual's worldview formation has the cultivation of value orientations based on moral norms and moral principles of behaviour that give the personal development direction, determining moral motivation, moral choice and ultimately moral self-awareness. It is the individual's adequate perception and awareness of the moral precepts established in society that leads to the production of moral activity based on the existing system of moral values, identified with the moral ideal (Bespalov et al., 2017; Luco, 2019; Nucci, 2016; Saucier, 2018; Severini, 2021; Smyth, 2021).

Considering the above, we underline the immediacy of the problem raised in the scientific positions of experts in both philosophy and psychology and pedagogy, which is primarily related to the research of the essence and patterns of the growing personality value system through the lens of social demands. Values form the basis of human life, its real interaction with the outside world (Buchtel, 2020; de Vries, 2019). The value system covers the full range of human existence, as values express significance by acting as internal stimuli produced externally through emotional expressions, judgments, behaviour (Capes, 2019; Kaspar, 2019; Maslova et al., 2020; Severini, 2021). The sphere of values existence is universal and boundless since the infinite universe has long been a philosophical, cognitive, ethical, aesthetic value for humanity (Knobe et al., 2006; Sagiv et al., 2017; Vidal, 2012).

Among the outlined, we focus on ethical/moral values, which essentially cover those properties of objects and subjects of the surrounding reality, explicating the positions of “good - evil” and are manifested in interpersonal relationships (Arrows, 2016; Curry et al., 2019; Martela, 2017; Mills, 2017; Smyth, 2021). According to Frank Martela, morality “aims to make living together possible, and strengthens people's capability to live a good life within a society,” and moral values result from its understanding by humans (Martela, 2017: 58). Moral values as an achievement of a human were considered in terms of formation their moral culture and ability to accept the Other with their interests, values, beliefs if it is compatible with universal human values established in a particular society (Hartman, 2019; Luco, 2019; Stringer, 2021). Thus, a human's need to interact with others, consider their needs, always has a moral foundation and expresses a good/appropriate or negative/inappropriate attitude. An important question arises as to how the compatibility of the moral values formation in the individual's worldview and how to ensure this process for their harmonious social functioning.

The setting of this scientific problem led to the defining of the purpose of research:

A) to carry out the analysis and theoretically substantiate the essence of the moral values formation basing on the study of the leading positions of key foreign and Ukrainian scientists; B) to define the author's theory of moral values formation in the individual's worldview; C) to predict the impact of moral education in the context of the philosophy of education on the formation of moral values system of the growing individual.

The essential methods of scientific research were: analysis and synthesis, abstraction and concretization, generalization of the results of the scientific and bibliographic search and the modelling of the author's concept of moral values formation in the individual's worldview.

Theoretical substantiation of the essence of the moral values formation in the individual's worldview

Analytical review of the studied scientific and source base revealed that one of the leading trends in modern society development in the informatization era, according to John Sullins, should be the recognition of the value paradigm, including the observance of moral values in all spheres of life (Stanford Encyclopedia of Philosophy, 2018). It necessitates the clarification of the value-semantic sphere formation of a growing personality since “that every history having a non-zero probability is realized in infinitely many distinct regions of space-time” (Knobe et al., 2006: 47).

The main feature of the value from the perspective of the humanistic worldview is the presence in it, firstly, favourable to the individual qualities, properties, the ability to use this value as their guide and for the benefit of others; and, secondly, their (values) aptness to be combined with positive personal traits, qualities, i.e., psychological characteristics (Parks- Leduc et al., 2015). It is demonstrated by the following pattern: “that more cognitively based traits are more strongly related to values and more emotionally based traits are less strongly related to values” (Parks-Leduc et al., 2015: 3). John H. Evans has stressed that the formation of the value sphere of the individual is not a separate process in human development; on the contrary, it is the end-to-end transformation of value orientations to a higher level, which occurs throughout life and depends on many factors influencing it (Evans, 2019). The moral and value system, reflected in the formation of the individual's worldview, plays a significant role in the success of this process (Evans, 2019). The obtained results have confirmed the applicability of self-control with values relevant to individuals and their correlation concerning their psychological characteristics (qualities, preferences, needs, et cetera).

Such values acquire the personal status of the meanings system and become the uppermost element of the personality structure (Huitt, 2004; Schwartz, 2006, 2012). Thus, William G. Huitt has underlined that it is those values that consciously develop from value constructs accepted by the individual as vital (Huitt, 2004). The values are acknowledged by humans and are characterized as “accepted values” (Huitt, 2004). The scientist noted that “construct of values”, formed in the individual (moral values included), serve as the guidelines in solving problems, build their baggage of complex meanings and symbols, reactions and actions that are the basis of an individual (or group) judgements and deeds on the proper/positive (Huitt, 2004: 630). Hereof we summarize that values play a regulatory and normative meaning in the human's choice of a behaviour model following their inner world (stimuli and beliefs) and towards other people.

Hence, Shalom H. Schwartz singled out the value of “benevolence” from ten universal personal values, the essence of which is “preserving and enhancing the welfare of those with whom one is in frequent personal contact,” lying in the plane of “self-transcendence' values” (Schwartz, 2012). Self-transcendence is understood as a personality trait that characterizes an individual as a subject of life created from the perspective of expanding one's boundaries concerning others and awareness of one's place and role in the universe (Frankl, 2014; Reed, 2018). Therefore, this contributes to a human's understanding of their inner world, a deep awareness of the professed values, since the individual's aspirations are related to their selftranscendent values (Bespalov et al., 2017). Such values acquire personal status; they act as a mechanism of self-control as to universally accepted social values and determine the behaviour with others.

Researchers Lilach Sagiv, Sonia Roccas, Jan Cieciuch, and Shalom H. Schwartz hold that values play a decisive role in guiding a human's activities, thus delineating its role in their lives and the lives of others (Sagiv et al., 2017). It is emphasised that personal values are “subjective in nature, and reflect what people think and state about themselves” (Sagiv et al., 2017: 630). In verbal form, personal values indicate that all people have diverse views, which can either coincide or partly differ; and in turn, it affects their preferences and determines environmental behaviour. Each person behaves according to the values formed, which they profess to “attain the goals underlying them” (Sagiv et al., 2017: 630). Accordingly, the perception and understanding of other people's values allow to specify peculiarities of their behaviour, to develop the way to normalize relations based on the principle of humanism.

We find consonance with the specified scientific theses in the researches of Olga V. Maslova, Dmitry A. Shlyakhta, and Mikhail S. Yanitskiy, defining the essence of human differences according to the hierarchy of values - the importance given to core personal values (Maslova et al., 2020). Based on Schwartz's values structure (2006, 2012), researchers have specified “the role of socio-cultural environment in building up personal values” (Maslova et al., 2020). The study states that the personal value system is always based on a set of values inherent in a particular society and established as fundamental in it. The values are reevaluated, which is reflected in the transformation of the personal value orientations due to the change of social values, which is a frequent phenomenon following the dominance of various priority ideologies.

Thus, every person carries out their activities according to the norms and regulations established in society and shared values. For these values to acquire personal meaning, they must, first of all, become those value-based orientations that are consciously formed based on constant reinforcement of their functionality within a particular society (Maslova et al., 2020; Parks-Leduc et al., 2015; Sagiv et al., 2017). If a human is not aware of the content of the values by which the individual is guided, it is impossible to determine the purpose of their activity. The subjective aspect, namely, the goal-setting of human social activity, reflects their value system. The values-based orientations reflect selectivity and individuality through the personal attitude to the objective conditions of their life. The main leverage of the value system is the function of the external behaviour regulator, the development of objective and subjective aspects of moral consciousness (Munzel, 2019). Thus, for the formation of a personal value system, it is important to consider the process of subjective reflection in the

surrounding reality values.

Changes in the personal consciousness regarding the importance of society's values are subject to the paradigm of environment perception. It is done only when there is a process of accumulation of new value-based ideas and knowledge that create the basis of personal beliefs. Setting the value of environmental objects and subjects is associated with the ability to providing them with an appropriate assessment and determines the values formation in the human mind (Osmo et al., 2018). This creates the problem of a culture of values choice, which involves providing freedom and considering personal preferences. The choice is based on the system of established knowledge, implemented through activities, including taking responsibility for its consequences (Capes, 2019). The observance of the chosen values by a human is only arising from the beliefs formed based on the knowledge system (Risberg & Tersman, 2019).

It is only human nature to identify individual differences in behaviour patterns, as their value-based orientations are determined by the community system of social and moral values (Saucier, 2018). “Ethics and moral codes remain critical and universal components of human culture,” as they help to establish individual traits and a set of personal values that guide a person and determine their social position (Saucier, 2018).

The analysed array of modern research allows us to make the following intermediate generalizations: the formation of personal values is a complex process caused by various factors, defined by ambiguity and multi-vector development. To cultivate a personal value system, based on gained knowledge and strong beliefs, acquire value, it is necessary to take into account the diversity of human nature manifestations and its features (needs, motives, preferences, et cetera).

Considering one aspect of the psychological patterns of personal growth - cognitive and emotional unity in process, we highlight such a significant component of the values formation as emotions/experiences (Blackman, 2019; Carpendale & Wallbridge, 2019; Haidt, 2006). Jonathan Haidt's research presents the essence of the emotional content of moral values, revealed through the observance of social and moral norms, thus creating a “feeling of happiness” (Haidt, 2006). Human values are the reflection of the emotional sphere and the condition for life purpose fulfilment. Human mood, habits and the urge actively influence the formation of moral values that lie in the socio-cultural plane. Therefore, the emotional and sensory component is determinative for the cognitive and activity-based of the moral values essential sense (Haidt, 2006). Reid Blackman argues this statement by explaining the nature of moral motivation through the influence of emotions and the reasons for them to arise (Blackman, 2019). Their formation successfully ensures the implementation of a “developmental approach to the role of emotions in the social origin of moral norms,” the application of which allows taking into account the specifics of the emotional sphere of each individual (Carpendale & Wallbridge, 2019). It confirms the position that the level of moral maturity of the individual is determined by the formation of all moral values components and is based on awareness and adherence to the system of social values.

The study of Alexander Bespalov, Marina Prudnikova, Bavuu Nyamdorj, and Mikhail Vlasov on the correlation between “life aspirations, values and moral foundations” of the younger generation has convincingly shown that the choice of moral values depends on the inner-personal moral values (Bespalov et al., 2017). Scientists have noted that thoroughly understood personal aspirations gain importance and determine their moral basis, which plays a dominant role in life (Bespalov et al., 2017). This phenomenon is called “moral progressivism”; it is realized through the moral development of a growing personality (Bespalov et al., 2017: 258). This phenomenon (moral growth as progress) is closely related to the social “morally progressive social changes” and is related to the “evolution of moral cognition” (Luco, 2019: 429).

Some research papers (Frisancho & Enrique, 2016; Tripses, 2021) state that the relationship between the moral sphere and the worldview should be considered. Scientists have focused on the relationship interpretation and interdependence between “morality, moral development, moral education,” which determine the formation of human worldview (Frisancho & Enrique, 2016: 239). According to Jenny S. Tripses, “moral purpose expressed through universal values support” provides the acceptance of moral values, directs their development and influences human behaviour (Tripses, 2021: 13). Therefore, this stimulates the formation of human virtues (justice, responsibility, benevolence, and others), which at the same time act as their moral values. It proves and determines the interaction and interdependence between these categories (moral values and virtues) and impacts on personality formation (Tripses, 2021). Thus, the assimilation of (moral) ideas and knowledge, the formation of personal virtues and moral values are the first steps providing the basis for the process of understanding, and importantly, comprehending the essence of moral progress (Severini, 2021).

For moral values formation, the individual's ability is essential to make a reasonable moral choice and take over moral responsibility (Garcia, 2021; Hartman, 2019; Horowski, 2020). Moral responsibility is the tangible embodiment of moral motivation fulfilled through moral duty (Hartman, 2019). Moral duty fulfilment is always based on strengthening humans' efforts to themselves (as an individual duty that they set themselves), making a moral choice (Horowski, 2020). The process of moral decision-making is complex as it can destroy both one's interests and those of others (close people) for the sake “of moral good”, which complicates the relationship between them (Horowski, 2020: 591). According to Avery Kolers, the indicators of individual moral development will increase only if the mechanism of “moral agency” is used (Kolers, 2020: 636). It is the freedom of expression that allows a human to make moral decisions and consciously control their moral actions aimed at achieving the goal of resolving moral conflicts. Moral values formation, in addition to the consistency of moral norms with their moral self-determination, is characterized by a practical act of their approval in relevant moral situations - a moral act (Kaspar, 2019). Therefore, the formation of moral values as the basis of the moral self-awareness of the individual is a multifaceted process conditioned by the causal relationships, which affect their worldview formation (Stringer, 2021).

Many studies provide insight into the search for effective ways to cultivate moral values in a growing personality (Bespalov et al., 2017; Fry & Souillac, 2013; Lofstrom et al., 2021; Maxwell & Beaulac, 2013; Nucci, 2016; Rashid, 2020). It is significant to organize the integration process of moral education, which provides the formation of critical and reasonable moral considerations in solving real-life moral dilemmas (Nucci, 2016; Lofstrom et al., 2021). The application of “Moral foundations theory (MFT),” which would take into account the psychological make-ups of personality development, social living conditions, individual traits, et cetera, is convincingly proven (Fry & Souillac, 2013; Maxwell & Beaulac, 2013).

The issue of moral values and their measurement among the younger generation in the educational environment has acquired urgent importance at the current stage of social development and has been studied in recent years at different angles:

a) “the role of education as a transformative process to develop empathy and compassion among children” (Thapan, 2019: 275);

b) “the social domain theory approach to moral education” (Ilten-Gee & Nucci, 2019: 58);

c) the influence of moral education on the personal worldview formation (Tripses, 2021) et cetera.

We shall consider the problem in detail further, according to the purpose of scientific research (implementation of position C) - the philosophy of education on the moral upbringing of the individual.

Thus, the analysis and theoretical substantiation of the essence of the personal moral values formation based on the synthesis of positions of foreign and Ukrainian scientists contributed to the identification of scientific trends in the study of the phenomenon and outline of the following generalizations:

a) values act for humans as integral markers of the social structure, which the human first perceives as value orientations and is guided by them in various spheres of life;

b) values formation is based on the recognition of the ideal, perceived by the human and considered as the appropriate/exemplary to which they aspire;

c) values express the psychological personality characteristics, their needs, motivations, motives, affections, preferences, desires, personal choices, and such like;

d) during development, values acquire the personal status, the components of values are ideas, knowledge, beliefs (cognitive); emotions and experiences (emotional); choice, action, deeds, behaviour (activity);

e) moral values are distinguished in the socio-psychological context, they express personal moral and ethical position both concerning themselves and other people, and that is how their worldview is manifested.

These scientific positions allow to build up the author's concept of moral values formation in the personal worldview and to characterize the fundamental principles of its content.

The concept of moral values formation in the personal worldview

In the study, initiated by the authors, presented in the article “Nature of Moral Philosophy in the Human Universe: Retrospective Analysis and Modern Paradigms,” moral values were considered in terms of the human universe, which provides their interaction with others (Lokhvytska et al., 2021). Building on the scientific work of other scientists (de Vries, 2019; Lewis, 2019; Luco, 2019; Narvaez, 2021; Severini, 2021 and others), we underline that the individual is always in a state of continuous change and development. With such dynamic growth, there is an impetus of internal driving forces determining the nature of personality, their view towards the world around them. The personal value system acts as a regulator and mechanism of human growth; values determine human needs, intentions, preferences and so on, ensuring self-realization and self-affirmation in society. This process is aimed at advancing the human to new stages of development, consequently affecting worldview formation. In general, values determine human life and activities, their attitude to others and environmental behaviour. Through the lens of social values, the most significant are the moral ones, based on the observance of moral norms and principles inherent in a particular environment. The complexity of the issue is seen in the fact that moral values are not spelt out (unlike social), but they have a vital mission and act as standards for defining good (proper/moral) and evil (improper/immoral) directing personal activities. Having a stable worldview, a human accepts them as individual values.

Following the target gond, we propose developing the author's conce^gt of moral values formation in thn pertonal worldview Ssee F^eu l). Concepo tassais io Situs mogem foireigs ast togestic scienüstp odeas sent tlstt; pecuhernitier ot_t ohe lsicmicn worlgview formei^rl^on (Bachtel, 2020; te Vries, 2019); she rose and place of moraUty in a society coœldered by philosophical moralists iHartman, 2019; Luco, ^ss0e.e; Severim, ^C^t^ics1; s^tne peoceie of" selRewaresess (Maszel, 20^f9; Thapan, 2019^ essence msd vahieh shructure (^sV^asl^vct es si., 2020); the specifics of morae values snd lie neet for their iornatios is a groeisg persosalite (Carry et al., 2019; Narvaez, 2021; Rasldd, 2020; Stringer, 2021).These n:u^thodoloj5i.c:^ principles, itestified as a eeeuⁱe o^g snalysk, oyatises^ andgeneralization o^o' tht sctenlific bsse of tie research queeüon, s^ttlvire provide Hoe basce for constructing a adherne of the concenfual notel of the place of morth valuet in itt^se pereones worklview (see Figure 1), wWch io descrilet leloe.

In the schematic image in Fig. 1, the relationships between various components of the complex process of moral values formation that determine the personal worldview in society are conditionally structured. In the author's explication, this process has a chain sequence of the selected components development of and a kind of “road map”: from the individual's perception of the social morality - to their generalization by their vitality. The conceptual model contains the following three chain lines:

a) Social morality - Self-awareness - Worldview;

b) Values - Worldview (World perception);

c) Moral values - Personal worldview.

Fig. 1. Conceptual model of the place of moral values in the worldview of the individual

We provide the author's interpretation of the essence of each specified chain line regarding the place of moral values in the personal worldview. First line: social morality - self-awareness - worldview. The interpretation of the line components aims at defining the general outline of the phenomenon under study. Every society has corresponding moral norms, rules and principles that govern human behaviour. Philosophical moralists have been studying society moral issues for many centuries. Morality forms the idea of right / proper and wrong / improper (or in other words, good and evil); it is common to all members of society and is entrenched in their minds. The evolution of moral cognition leads to the improvement of social morals since it predetermines progressive social changes. In Andres Luco study, this process is revealed through the definition of “Naturalist-Realist Hypothesis (NRH)” in elucidating moral facts and their impact on society moral progress (Luco, 2019: 429). According to the teaching of Eleonora Severini, “moral progress occurs when a subsequent state of affairs is better than a preceding one,” requires a person's awareness and “moral understanding” of the essence of events and phenomena occurring around (Severini, 2021: 87). Conscious assimilation of moral norms contributes to the self-awareness development, directly reflected in their attitude to themselves, to their actions and manifests itself in the development of their worldview (Buchtel, 2020; de Vries, 2019). Self-knowledge leaves a significant imprint on them, characterized as progress in personal development, as constant interaction with themselves, without which “we are unable to relate to others in a meaningful and significant manner,” which determines its social factor (Thapan, 2019: 275). Thus, the formation of the personal moral consciousness is determined by the social nature of society.

Value-based orientation is a critical element of moral consciousness, as the ability of the human to constantly direct thoughts and actions to achieve the moral goal and obtain the desired result under different circumstances (Munzel, 2019). Value-based orientations are primary in a stable value system formation; they begin to function as internal stimuli that lead to the choice of actions and deeds, developing their moral feelings. Such feelings are directly dependent on the human views system, principles and beliefs, conditioned by worldview. As a form of self-awareness, worldview is the result of a human practical mastering of social morality through the awareness of the need to comply with moral norms and moral principles governing the system of relations with others and attitudes toward themselves. Relationships with other people determine “distinct types of cooperation” in the moral sphere, which depends on the development of moral self-esteem (Curry et al., 2019).

Second line: values - worldview (world perception). This line defines the concretization between personal values development and the world perception as part of the worldview, based on the emotional sphere development. It is through the experience that the moral principle of the individual is awakened. The source of such an experience is the result of cognitive-affective integration of knowledge and sensory response, conditioned by moral appeals that arise from curbing their own needs in favour of the interests of others and are expressed through compassion and empathy (Blackman, 2019; Thapan, 2019). Thus, moral feelings are generated, firstly, by the formation of attitudes toward others, based on the development of human relations and the relationship between them, and secondly, by the accumulation of their own experience of moral behaviour in relevant situations based on moral and ethical norms of society.

Conscious imitation of general social values is quite significant for the personal value system development. That is why values should be considered as a mechanism of human vitality manifestation, as they act as a guideline in establishing human interaction with the environment and, in particular, with other people (Maslova et al., 2020). The values assimilated by a human receive the status of personal ones, ensure the implementation of self-image and self-control towards the observance of generally accepted social values. Being embodied in the activities, these values perform the rule-making function, thus, ensuring the actualization of personal potential.

Thus wise, values in the personality structure arise from the bilateral process: on the one hand, they determine the assimilation of social values, moral norms and moral principles, and on the other hand, they are indicative of the formation of the personal “I,” human selfawareness. Values are indicators of their worldview, expressing the inner world of the human. Personal values reflect in the individual experience, not only their development dynamics but, above all, those invariant aspects of social and universal experience that the subject assumes. It is, therefore, the very process of assimilation of a specific value system that allows them to successfully join the life of a particular society since values express the desired. Due to the formation of such a value system, which should be considered an ethical indicator of human activity (proper/moral behaviour, relationships with others, attitude towards themselves), there is an understanding of the world, which directly affects the formation of the personal worldview.

Third line: moral values - personal worldview. Interpretation of this line is to partially delineate the correlation between personal moral values and their worldview. Recognition of moral values acting in society, which merge into the internal action plan and become personal ones, is based on their awareness, which forms human moral self-awareness. Humans unquestioningly adhere to them and take responsibility for their moral choice and behaviour. It expresses the ability to regulate their behaviour since moral values become experienced and firmly rooted in the structure of personality (Stringer, 2021). Thus, moral values determine the self-image and self-awareness, which characterize individual position towards other people and affect interpersonal relationships, as well as the choice of priorities in life (principles, ideals, and so on).

The personal worldview reveals the perception on the emotional level of the moral value system of society, which are transformed into personal ones. First, this happens at the level of value-based orientations, that later they become stable moral beliefs (the cognitive component). The formation of a personal moral value system is based on human awareness of their need to meet the moral requirements (norms, traditions, rules, principles, regulations, ideals) established in society. Been integrated into society conditions, social moral values become human internal regulators (the behavioural component) and are manifested in the stability of their moral views, knowledge, evaluations, actions, expressed through relation to the world and themselves. This attitude is characterized by selectivity and distinguishes personal worldview, associated with the formation of their virtues, moral beliefs, attitudes, aspirations, and the like.

Among human virtues, it is worth noting “of prudence, justice, temperance and fortitude,” as they have the utmost influence on the development of consciousness (Horowski, 2020: 591). The cultivation of human virtues occurs in the process of their upbringing, which should correspond to the moral culture and moral values of society. It is the development of “Morality-as-Cooperation (MAC)”, as stated in the study of Oliver Scott Curry, Matthew Jones Chesters, and Caspar J. Van Lissac will ensure the formation of worldview, high level of moral development and personal position regarding their place and mission in society in terms of interaction with other people (Curry et al., 2019). There is a consensus on the need to improve moral education aimed at the moral growth of the younger generation since a decline in their moral development has been recorded recently (Narvaez, 2021; Rashid, 2020). It leaves a significant imprint on the formation of the individual's worldview, acts as a collective moral characteristic and reflects the interaction of a human with themselves, with other people and society at large, according to the set moral values.

Therefore, the assimilation of the moral values system, their observance and individual's moral orientation, manifested in their worldview, depends on the effectiveness of moral education. Such generalizations have determined the need for the following position implementation, aimed at determining the impact of moral upbringing on personal moral growth in the context of forming their worldview.

The influence of moral education on the formation of moral values system of a growing personality

This issue is considered from the perspective of the individual's philosophy of education, as its task is to find out what an individual should be, what characteristics they should meet, what qualities to have, how and in what they should do to ensure their development and the formation of the worldview. Appealing to the philosophy of education allows us to reveal the attitude of the human to the world around them (in particular, to society and its values, to various groups, to other people and themselves) (Horowski, 2020; Westlake et al., 2019). Thus, in the context of the philosophy of education, it is important to determine the influence of moral education on the formation of the moral values system of the growing individual. The essentials are the following scientific positions of philosophers, psychologists, and teachers:

a) Oliver S. Curry et al. (2019) - on the moral foundations in the formation of relations between the participants of interaction;

b) Colin J. Lewis (2019) - on the balance between the socialization and moral education;

c) Renatas Berniunas et al. (2021) - on the recognition of moral norms at the social level, compliance with which is mandatory in society;

d) Nicholas Smyth (2021) - on the social moral differences, which create misunderstandings and lead to conflicts;

e) Darcia Narvaez (2021) - on the relationship between morality, moral development and education of the individual;

f) David Bakhurst (2019) - on the need for practical application of moral knowledge obtained in the process of purposeful moral education, and their transformation into moral skills;

g) Hanno Sauer (2021) - on the role of moral judgements and their impact on the formation of moral self-awareness of the individual, which determines its behaviour in society;

h) Robyn Ilten-Gee and Larry Nucci (2019) - on the importance of moral education in building a psychological portrait of the individual for their later life;

i) Kristjan Kristjansson (2020) - on the components of the moral education and allocation of Aristotele's dominant virtues;

j) Marvin W. Berkowitz (2021) - on the need to increase the process of moral values formation in children and youth in educational institutions;

k) Desheng Gao (2021) - on educational and methodological support of the organized process of moral education of the younger generation in educational institutions;

l) Jan Lofstrom et al. (2021) - on taking into account the laws and mechanisms of moral psychology in the assimilation of moral knowledge by students;

m) Rafi Rashid (2020) - on the dependence of the moral behaviour of the individual on the formed moral considerations;

n) Jenny S. Tripses (2021) - on the correlation between the set moral goal and the development of moral responsibility in the implementation of the moral education tasks in educational institutions and so on.

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Fig. 2. The scheme ofinfluence o f moral education on moral growth of the individual in the context ofthe worMvmw formation

Inu Fig. 2, three segmentr of fhe formation of human mord perfection, a continuous mSive0ud ahanomenon, are identilied: orom mastering the sociW morality inwhidt hudlc liceo --^ ios tc puSpcseftC frocess ofmoral ^dt^^c^at^OIf, which ensuresthe implementation of mord develofment, moreasing it^^ level -p toppraonW moldgrowtlc wlndt et neteïmner by inSiedors of idisral as ^Sf-awaecness wid fomied mnad vdues, reflocte d tifda woridvnw. doe sI^W define cf ihesesegmcnet. jAtfsi^m^^aI]^t^nba file inervidtfd df Ohe.loc/at morhlity (Ife first sequent) grad aa mowd norme, printipleeand acrepepnep as tiieti mosdvaluos creete ife oounhdions Wot furlhermord eovetopment. The <^^et^^IÝ^^Ol(.c^:l this segment cspresenter in Setati in Sig. 1, ofers tfe fordetion of persontl wortl ctlues inS ifeir prorutIton in fudlc life is rf^r^ia;i_f^r^(^f.. Toe humhn proactive anhude ¹s l^ia.;li^<^e enn the conecious moral norms o^psarvlcte by humape snd ^vontion hf (heiPvⁱolationby others. Amongtise ^^najeo^i^taieh active wortl belieft resnit^fte^lt feom thf asomdation nf enisest^l viiews, tradi.tions acid ndles e^o satiety. Tfeir integration ItOes p1ete in several stages: from sense perception ifet affects tfe Secelopdent of Ife emotional spfere to Ife fordalion of sustainable “<mora1 reesomngt, t<dortt intentions>, t <icS morel befaviour>” illten-gee & Nutti, tail: 5l).

It leaSs to Ife mcrh edrthticti tontent dlrifitetion isetonr segment) - tfe process tfet contributes to Ife formation of morel knowledge icS beliefs, morel feelings icS emotions icS moral befaciour. Tferefore, morel erutation riretts personal morel development. Society creates favourable conditions that open humans to the possibility of a free and conscious combination of social/moral requirements with personal moral beliefs. Considering the indisputable fact that a human cannot be completely independent of the social conditions, a human becomes a subject of moral choice (Lewis, 2019; Westlake et al., 2019). The findings on the impact of the theory of socialization and socio-cultural artifacts on moral education have shown that making moral choices is a complex decision for the individual (Lewis, 2019). At the same time, moral choice is determined by social determinants, and as the moral beliefs of the individual, their moral qualities are formed in the process of education, active participation in the life of society. Within this framework, there is a connection between education and the moral upbringing of the individual “mediated by cognitive ability, selfcontrol and high levels of socialization” (Westlake et al., 2019).

For a growing individual, educational institutions become the centre that, in addition to the educational component in their activity, must implement the tasks of moral development of each subject of this process. Several studies have substantiated the need to clarify moral values and increase the level of moral education, particularly among schoolchildren - Marvin W. Berkowitz (2021), Jenny S. Tripses (2021); in the university education system - Robyn Ilten-Gee & Larry Nucci (2019), Jan Lofstrom et al. (2021), Rafi Rashid (2020). A comprehensive approach to moral education is critical, taking into account the relationship between its various components (moral knowledge, moral emotions and moral behaviour), acting as multi-vector phenomena and promoting the moral development of the individual and “critical moral orientation towards the norms of society” (Ilten-Gee & Nucci, 2019: 58).

The formation of moral knowledge, moral beliefs and judgements (the cognitive component) in the structure of moral self-awareness has a complex course, as it occurs against the background of the contradiction of conscious and unconscious in the structure of the individual (Sauer, 2021). Olle Risberg and Folke Tersman see “adherence” as the main principle in the knowledge acquiring about moral facts stimulating moral considerations development (Risberg & Tersman, 2019: 189). Functionally, it is associated with such an individual's psychological properties as stability and instability, which depends on the nature of its moral orientation in moral cognition and is reflected through the implementation of moral reflection (Bakhurst, 2019).

Human stable attitude towards social events, other people, and themselves is revealed due to the influence of the emotional component - moral feelings and emotions (Blackman, 2019; Carpendale & Wallbridge, 2019; Mestvirishvili et al., 2020; Thapan, 2019). Within the context of the study of emotional intelligence, the “integrative linkages” of emotions in the formation of “moral competencies, moral judgement and moral identity” have been proved; it leads to better moral functioning of the individual in society (Mestvirishvili et al., 2020: 307). There is faster assimilation of moral norms on an emotional background, as they are based on friendly relationships formation. The source of such emotional background is the recognition of the same moral values, life together, their relationships, the focus on achieving social goals and responsibility in the moral sphere (the behavioural component) (Capes, 2019; Garcia, 2021; Hartman, 2019; Kolers, 2020; Narvaez, 2021).

To ensure the success of moral education, scientists (Berkowitz, 2021; Gao, 2021; Kristjansson, 2020; Lofstrom et al., 2021; Rashid, 2020) focus on finding optimal approaches, methods and means of its organization, namely:

a) the need to discuss the essential importance of moral values in solving moral dilemmas with students, performing tasks aimed at making moral decisions in the

study of disciplines that are “modelled as an interdisciplinary process” to establish their integrity (Rashid, 2020: 1861);

b) application of the effective model “Aristotelian friendship as a `method' of moral education,” which is expediently “applied in current educational contexts” (Kristjansson, 2020: 349). A deep awareness of moral obligations by the individual occurs through the implementation of the proposed method in moral education, which the author has identified as a mechanism of moral development, as it creates a basis for “in facilitating moral growth” (Kristjansson, 2020: 349);

c) the introduction of the six-component framework of the implementation of moral education tasks into the PRIMED learning process, where: P - prioritization character education, R - relationships building, I - intrinsic motivation, M - modelling goodness, E - empowerment, D - developmental pedagogy (Berkowitz, 2021). Scientists are presented with a program for a purposeful educational environment to form in young people the essential moral values and virtues, moral relations, et cetera. (Berkowitz, 2021);

d) compiling specific Textbooks under the objectives of the moral education program for the growing generation, which would take into account “personal experience and socio-cultural values” (Gao, 2021: 67);

e) taking into consideration the “set of stimulus activities” for “expressions of moral reasoning, empathy, sympathy and other moral emotions” (Lofstrom et al., 2021).

Thus, there is a close relationship between social morality with inherent moral values, moral education and moral development that determines the specifics of personal growth and worldview of each of its citizens (Curry et al., 2019; Horowski, 2020; Ilten-Gee & Nucci, 2019; Narvaez, 2021).

In the sense of the formulated generalization, it is necessary to clarify the essence of the phenomenon of moral growth of the individual (third segment). The research findings (Capes, 2019; Munzel, 2019; Risberg & Tersman, 2019; Severini, 2021) have shown that personal values as a component of self-awareness express tendencies of moral choice, criteria for setting goals, and the result of human moral actions. According to the desired moral consequences in a particular life situation, a human can evaluate other people and themselves through the relationships with others, determines what they should strive for, and tries to achieve this using only the means approved by society.

Provided that a human accepts moral responsibility, based on the recognition of the moral values of society, they are included in their internal plan, which raises them to the personal level. They are firmly entrenched in the moral self-awareness of the individual and perform indicative, regulatory, rule-making and guiding functions in human moral behaviour control. Accordingly, the moral growth of the individual is closely related to the worldview and the accumulation of moral experience of joint activities with others (Tripses, 2021).

The development of moral values is carried out in a particular sociomoral situation in society, which inherently differ as fragments of social evolution, which determine both the process of formation and content of these human values (Curry et al., 2019). If a human adheres to the relevant principles of moral behaviour and moral norms in their moral activity, then they become obligatory, transforming into their moral values, which are reflected in their moral actions (Kaspar, 2019). The evidence is the fact that the individual “can resist moral evil, even when this will clearly lead to the experience of loneliness” (Horowski, 2020: 591). It is “the existence of deep and persistent moral disagreement” that provokes conflict situations in human relations and causes personal imbalance (Smyth, 2021: 1089). Thus, we interpret moral values as the main factor in the orientation of individual behaviour and the formation of the worldview.

The formation of a stable social position of the individual formed based on the worldview, moral beliefs, motives of moral behaviour determine moral orientation in adherence to moral values. A cross-cultural study by Renatas Berniunas, Vytis Silius, and Vilius Dranseika proved that the lack of “distinction between moral (daode M) and conventional cultural norms (wenming ^0^)” increases the indicators of development of the personal moral sphere (Berniunas et al., 2021). Thus, moral values are formed under the influence of a particular social situation and are manifested in human activity.

Based on the scheme (see Figure 2) and its content, we shall make the following generalizations: the worldview of the individual is determined by -

a) their moral experience;

b) a system of moral knowledge and beliefs that are formed as a result of the adoption of generally accepted moral values that become personal based on the worldview and develop through the implementation of the moral education tasks;