The article deals with the issue of personal responsibility as a component of the objective and subjective prerequisites for the desire of people for the common good, goodness. The importance and necessity of studying personal responsibility is determined by linking the low level of internal responsibility with the facts of the January 2022 events in the Republic of Kazakhstan, in accordance with the idea of responsibility as an internal motive.
Taking into account that the concept of responsibility is not considered as a subject of domestic pedagogical research, the following conclusions are made aimed at expanding the methodological direction of research: responsibility as the root of spiritual wealth; responsibility as a condition of any social upbringing of a child; responsibility as a property arising from the internal motivation of a person, responsibility as a measure of consciousness, in which each person takes into account their capabilities. It also analyzes and summarizes the pedagogical and methodological aspect of the development of personal responsibility of the student on the basis of independent practical work of students and undergraduates.
Emphasizing the importance of life situations as one of the methods of forming student responsibility in the process of performing any cognitive, social functions, a consistent conclusion is made that life situations are the main factor in increasing student responsibility. It also suggests ways to effectively use the social network as a way to increase responsibility.

In the given article I analyze the contribution of the prominent socialist feminist thinker and politician Alexandra Kollontai to the development of conceptual vision of a just society, that would be based on the equality of the sexes, and to the formation of contemporary views onto the problem of the of the political, intellectual and emotional autonomy of women . In my view, the rethinking of Kollontai's views in regards to the issues of love, sexuality and the role of emotional life under socialism and capitalism may be helpful for better understanding of the complex relationship between gender and class identities, collisions of public and private lives, and the emancipation of women (politically, economically, emotionally and symbolically). I also argue that Kollontai's legacy is relevant for the contemporary scholarship on political , gender-specific aspects of emotional life as well as the affective dimension of the politics.
My analysis is based on three types of sources: theoretical works and literary texts by Alexandra Kollontai, in which she developed her views on love relationships and women's autonomy; selected works of other Marxist and feminist thinkers of the early XX century (V.I. Lenin, I. Armand) that dealt with the questions of free love and sexual mores; the works by contemporary gender scholars and feminist thinkers, that engage with the texts of Kollontai and debates on love and sexuality in the Soviet 1920s.

Intellectual debates about the status of women in Islam have been actively developing since the end of the 19^th century, coinciding with the emergence of the first wave of feminism. However, the peak of the debate occurred in the 90s of the 20th century, when researchers from Iran, Egypt, Morocco, Turkey, as well as representatives of the Muslim diaspora in the West, such as Amina Wadud, Ziba Mir-Hosseini, Asma Barlas, etc., were prominent figures defenders of Islamic feminism. Despite the fact that Islamic feminism is one of the important trends of modern world Islamic thought, this phenomenon is little known in the post-Soviet space. Modern theologians of Turkey who support Islamic feminism are published exclusively in Turkish. In this article, the author presents to the Russian-speaking reader the modern intellectual debates of the Turkish theologians Hidayet Tuksal and Ihsan Eliachik regarding anti-capitalist Islam, the status of women in Islam and the attitude to hadith. The materials for the article were collected in 2021 during several personal interviews of the author with Hidayet Tuksal and in 2019 with Ihsan Eliachik, as well as by processing speeches, video lectures, books, articles, dissertations of these theologians. Traditionally minded theologians criticize representatives of Islamic feminism for combining the incongruous, since, according to them, Western-style feminism can have nothing to do with Islam. The debate of Islamic feminism in Turkey originates from the criticism of hadith, the Quran is interpreted from the standpoint of modern human rights and the principles of democracy. According to modern interpretations, it is not necessary for a Muslim woman to cover her head with a headscarf during prayer. If, for example, in traditional Islam, a woman's testimony in court was not equal to a man's, then Islamic feminism equalizes a woman and a man in this matter. Also, the right given to women to conduct Friday prayers in a mosque as an imam, as well as, according to this interpretation of the Quran, that polygamy is not allowed in Islam, has become an actual discussed interpretation.

The paper analyzes the scientific literature data of recent years on the topic of the study. The study involved 8th grade students with mild intellectual disabilities. The purpose of the study: to identify the information and communication competence (ICT) of children with intellectual disabilities and selectively take measures to improve it. The ascertaining experiment included the following research directions: 1) problems and results of teachers' use of digital technologies; 2) definition of the main ICT competencies of students. A survey was conducted among students with mild mental retardation, compiled in accordance with the content of the standard curriculum on the subject "Computer Science" for the 8th grade of updated content. In accordance with the answer options, depending on the total number of points, 4 degrees of self-assessment of students' assimilation of information technology were allocated: "did not master", "mastered only initial skills", "mastered average", "mastered well", "mastered fully". The questions were grouped according to the sections titled "Information Processes", "Computer Systems" and "Health and Safety". The occurrence of the answer "mastered only basic skills" was 27% for the 1st section, 33% for the 2nd section and 52% for the 3rd section. And the answer "not mastered" was equal to 16%, 16% and 18%, respectively. In accordance with the results obtained, a formative experiment was conducted with the students, extracurricular activities were organized: quizzes, excursions, games, physical and eye exercises, thematic educational hours. Such classes were held once a week for 6 months. The effectiveness of the work carried out was noted: indicators for all sections of the curriculum were increased. The frequency of occurrence of the answer "mastered only basic skills" in the 1st part remained at the same level of 27%, but in the 2nd part it decreased to 31%, and in the 3rd part - to 43%. And the answer "not mastered", corresponding to the low level, significantly decreased in all sections and was equal to 6%. Correspondingly, the proportion of responses "mastered well", "mastered fully" increased.

Traditional doll – «kuirshak», which balancing between ritual and game has always been the prerogative of female subculture. Since childhood it was transformed and followed its owner in direct and indirect form up to the old age. It would be a mistake to consider this miniature, multifaceted and multidimensional model of a human being as purely childish object. The simple toy has a big mystery: a part of universal culture while preserving the features of the people who created it. Many nations the traditional doll has a deep social meaning, the main value of folk toys. The values of the parents' world should undoubtedly be a natural part of the children's world. Ethno-pedagogy should continue the search for ways to introduce the ethnic culture, historical traditions of life and everyday life of the ethnic group, which has been started in recent years through the efforts of ethnographers, linguists, psychologists and educators. In this case, the game with kuirshak is an example.

The ability of critical and reflexive thinking is necessary not only for the learning process, in the labor market employers also appreciate specialists who are able to make reasoned decisions, adapt, think and analyze their own and the actions of others. Many methods declare the development of critical thinking in students of higher educational institutions, but, unfortunately, do not measure the actual progress using verified methods for assessing the level of critical thinking. The article offers the results of a study of the effectiveness of the allocated course, aimed at the development of critical thinking among future chemistry teachers. A dedicated course of special seminars aimed at developing critical thinking conducted entirely in an online format in the first months of the COVID-19 pandemic, and considered as an online course using limited methods, but no less effective. The effectiveness of the special seminar course tested by adapting selected questions from the Watson-Glazer questionnaire before and after the course for the control and experimental groups. Then, by comparing the relative values, it was found that for the main five targets (evaluation of approval, interpretation, recognition of assumptions, deduction and the ability to draw conclusions), the experimental group showed an increase compared to the control group. It is prove that the students with whom the course passed, in absolute terms, showed an improvement in all measured parameters by 34% compared with the control group.

Polysemy is a phenomenon peculiar to almost all languages. In each lexical unit, a certain thought is encoded, which can be deciphered only with the help of context. In this case, the external expression of the figurative content of the adjective denoting black is its unusual, non-standard compatibility with other words. When used with different nouns, a word can acquire different meanings that are unrelated to the color designation. The figurative determinant comes to life and makes the word semantically capacious, saturated with various overtones, sometimes even with the opposite meaning.
Thus, the Kazakh language is characterized by neoplasms based on the active use of words with the meaning of the color "kara" (black). The symbolism of black color in the Kazakh language finds correspondence with both negative connotations – evil, darkness, grief, lies, difficulties, treachery, betrayal, and with positive ones – goodness, solidity, stability, power, strength, expressive beauty. The symbolism of black is very nuanced in many languages.
The article shows how in the educational process of a pedagogical university, during the teaching of philological disciplines, the subject of the polysemy of the adjective "black" can be used. The authors give examples from phraseology, onomastics, poetry and prose in Kazakh, Russian, German and English.