What experience of civilian work does a military pensioner need. Calculation of the second pension for military pensioners

Target- ensuring the philosophical and methodological training of teachersgeneral education schools to reach the level professional training that allows:

• solve the problems of content-technological reform of general education;
• to implement a systematic approach to educational activities;
• ensure the achievement of students in accordance with the requirements of state educational standards; personal needs and abilities of students, as well as the socio-cultural needs of society.

Basic concepts of the course:

• philosophy as a form of spiritual culture;
• philosophy of education;
• philosophical anthropology;
• pedagogical anthropology;
• anthropological approach to educational activities;
• education as a socially organized channel of non-biological inheritance;
• sociocultural type of education;
• the ideal of education;
• educational paradigm;
• educational technologies;
• philosophical culture of the teacher.

Lecture content

Plan

1. The essence of philosophy, the difference between philosophy and science.
2. Philosophy of Education: Essence and Tasks.
3. Philosophical and anthropological foundations educational process.
4. Education as a phenomenon of culture and a social institution.
5. Philosophical culture of the teacher as an integral part of his professional competence.

1. The essence of philosophy, the difference between philosophy and science.

Revealing the essence of philosophy as part of the spiritual culture of society must begin with the etymology of the word. As you know, the word “philosophy” comes from 2 Greek words “philo” - love, “sophia” - wisdom, thus, it means “love of wisdom”, “love of wisdom”.

Assignment to listeners : What is philosophy? Is philosophy science?

There are two points of view on this problem:

1. Philosophy is science. K. Marx: “Philosophy is the science of the most general laws of the development of the world, i.e. nature, society and man. And this philosophy really presented itself as a science, it claimed to be the final and rigorous scientific explanation of everything that exists and happens in the world.

This position is also held by some modern philosophers; from their point of view, philosophy is a system of evidence, it deals with the knowledge of the world.

2. Philosophy is not a science, since the world cannot be the subject of philosophy, philosophy is a way of self-knowledge of a person; not the world, but the relation to it is the subject of philosophy, and, consequently, it is not a science.

This dispute has existed since antiquity.

1 point of view was developed by the Milesian school, Democritus, Plato, Aristotle, then Bacon, Diderot, Helvetius, Hegel, Marx and others.

The 2nd point of view was developed by the Socratic school: Socrates, Stoics, Kierkegaard, Schopenhauer, Nietzsche, existentialists, Berdyaev (see “Philosophy of Creativity”)

Who is right? Both of them are right.

How is philosophy different from science?

1. Philosophy - self-knowledge, reflection (and reflection - this is self-knowledge; consciousness directed at itself). And since the world of man is the world of culture, philosophy can be defined as a reflection of culture on itself or as a reflection of culture clothed in a theoretical form.

(K. Marx: “Philosophy is the living soul of culture.”)

2. Philosophy can rely on the data of science, generalize and use them to some extent, so knowledge is an important element of philosophy. But there is always something in it that cannot be included in science. It explores the relationship of a person to the world, expressed in values; studies a person's knowledge of the world, included in the system of personal meanings. And this personal meaning is always inimitable, unique.

3. Philosophy is close to art (see N.A. Berdyaev)

What they have in common:

one). The personal nature of the perception of the world (which is not in science);

2). The nature of continuity (each work is unique, there are no more true or more false; in science, one knowledge excludes or includes another);

3). critical attitude towards the world. Art reaches its heights when it resents the world rather than admires it.

Difference- in the ways of mastering reality: philosophy is a conceptual and categorical way of mastering the world; art - figurative.

Philosophy is close to religion.

General:

one). The nature of the problem (worldview, life meaning);

2). It includes not only knowledge, but also faith.

4. The truth of science is known by reason - through rational, logical thinking. The truth of philosophy is known by the mind, which includes the rational and the non-rational, the logical and the non-logical, the general and the individual. Philosophy seeks to know the truth in its human, cultural dimension. It has 2 dimensions:

a) logical, rational, rational, requiring proof and a clear correlation of words and deeds:

b) spiritual and moral, actually human.

5. Philosophical knowledge is not of an applied nature; the goals of philosophy cannot be reduced to service goals. Philosophy forms the type of consciousness, worldview; its problems are universal, eternal. Philosophy has always been a life teaching, a spiritual guiding force.

Philosophy seeks to rise above natural dependence, to reflect on the meaning of being.

The multifunctional nature of philosophy manifests itself in the variety of connections between philosophy and life, science, and social practice.

In relation to science, it performs methodological function as a theory and method of cognition. (Theory is the sum and system of knowledge about the subject; method is the way to apply them to obtain new ones)

In relation to art, moral philosophy performs axiological function and cultural and educational.

In relation to social practice - indicative.

2. Philosophy of education : essence and tasks.

Philosophy from the very beginning of its inception sought not only to comprehend the existing systems of education, but also to formulate new values ​​and ideals of education. In this regard, it is necessary to recall the names of Plato, Aristotle, J.J. Rousseau, to whom mankind owes the awareness of the cultural and historical value of education. German philosophy XIX in. in the person of I. Kant, F. Schleiermacher, Hegel, Humboldt put forward the idea of ​​humanistic education of the individual, proposed ways to reform the system of school and university education. AT XX in. the greatest philosophers not only reflected on the problems of education, but also tried to create projects for new educational institutions.

However, although the problems of education have always occupied an important place in philosophical concepts, the separation of the philosophy of education as a special research direction began only in XX century - in the early 40s. at Columbia University (USA) a society is being created, the purpose of which was to study the philosophical problems of education, the creation of curricula on the philosophy of education in colleges and universities, personnel in this specialty; philosophical examination of educational programs. The philosophy of education now occupies an important place in the teaching of philosophy in all Western European countries.

In Russia, there have long been significant philosophical traditions in the analysis of education problems, but until recently, the philosophy of education was neither a special research area nor a specialty. Today the situation has begun to change. A Problematic Scientific Council was created under the Presidium of the Russian Academy of Education, a seminar on the philosophy of education began to work at the Institute of Pedagogical Innovations of the Russian Academy of Education, the first monographs and textbooks were published.

However, among the representatives of various philosophical trends there is still no single point of view on the content and tasks of the philosophy of education.

Karakovsky V.A., dir. school No. 825 of Moscow defines the philosophy of education as a branch of modern philosophy;

Kraevsky G.N., acad. RAO defines the philosophy of education as an eclectic area of ​​application of certain philosophical knowledge, problems and categories to pedagogical reality. (= pedagogical philosophy, applied philosophy)

The philosophy of education, based on the above reasoning, can be defined as philosophical reflection on the problems of education.

What is the reason for the surge of philosophical problems in education?

First of all, with the trends in the development of modern education in the country and the world. What are these trends?

1. The global trend towards a change in the main paradigm of education; the crisis of the classical model and system of education, the development of pedagogical fundamental ideas in the philosophy and sociology of education, in the humanities; creation of experimental and alternative schools;

2. the movement of the national school and education towards integration into world culture: the democratization of the school, the creation of a system of continuous education, the humanization, humanitarization, computerization of education, the free choice of training and education programs, the creation of a school community based on the independence of schools and universities;

3. ideological, worldview and value vacuum in the education system, which arose in connection with the collapse of the totalitarian-ideological management of this system and associated with this phenomenon - ambiguity, uncertainty of the goals of education and upbringing.

These trends in the development of modern education determine the main tasks of the philosophy of education:

1. understanding the crisis of education, the crisis of its traditional forms, the exhaustion of the main pedagogical paradigm; understanding the ways and means of resolving this crisis.

The philosophy of education discusses the ultimate foundations of education and pedagogy:

• the place and meaning of education in culture,
• understanding of man and the ideal of education,
• meaning and features of pedagogical activity.

2. Comprehension of new and alternative pedagogical experience, discussion of the images of the new school; substantiation of the state and regional policy in the field of education, formulation of the goals of education, conceptual design of educational systems, forecasting of education (search and normative);

3. identification of the initial cultural values ​​and fundamental worldview attitudes of education and upbringing, corresponding to the requirements that are objectively put forward to the individual in the conditions of modern society.

Thus, the incentives for the development of the philosophy of education are specific problems of pedagogy and psychology, program and project developments in the education system.

3. Philosophical and anthropological foundations of the educational process.

Philosophical anthropology is the theoretical and ideological basis for the formation of the philosophy of education.

Anthropology (anthropos - man, logo teaching, science (Greek) - “the science of man”

Philosophical knowledge is heterogeneous, it includes logic, epistemology, ethics, aesthetics, history of philosophy, philosophical anthropology.

Philosophical anthropology is a philosophical concept that embraces real human existence in its entirety, determines the place and relation of man to the world around him.

“The essence of the anthropological approach comes down to an attempt to determine the foundations and spheres of human existence itself” (Grigoryan).

Thus, the anthropological approach goes to the comprehension of the world, being through the comprehension of man.

The main problems of philosophical anthropology: problems of human individuality, human creativity, problems of human existence, the meaning of life, ideals, death and immortality, freedom and necessity.

The basic principle of philosophical anthropology: "Man is the measure of all things."

The external world is also studied, but from the point of view of what is the meaning of this world for a person. Why does the world exist and why are we? What is the meaning of the existence of the world and man?

P.S. Gurevich talks about 3 main meanings of the concept of “philosophical anthropology” in modern humanities:

1. Philosophical anthropology as an independent sphere of philosophical knowledge, in contrast to logic, epistemology, ethics, history of philosophy, etc. Kant was a supporter of this attitude, who believed that the main questions of philosophy should be the following: “What can I know? How should I act? What can I hope for? What is a person?

It has been developing since the 18th century, but its origins date back to antiquity.

2. Philosophical anthropology as a philosophical trend represented by M. Scheler, A. Gehlen, H. Plessner, which considers the problem of man as a natural being. Has existed since the 20s. 20th century

3. Philosophical anthropology as “a special method of thinking, fundamentally not falling under the category of either formal or dialectical logic. A person in a specific situation - historical, social, existential, psychological - such is the starting point of the new anthropological philosophizing” (P.S. Gurevich, p.37)

It is in this meaning that it is most often used in modern literature.

The largest representatives of philosophical anthropology in the West:

L. Feuerbach, who considered the essence of man as a natural essence;

F. Nietzsche, who for the first time in his work expressed the idea of ​​the degradation of man, the decline of culture. Pain for modern man gives rise to the idea of ​​the Superman in his work;

M. Scheler, Rickert, Dilthey, Windelband are the founders of the axiological concept of culture.

Modern philosophical and anthropological trends: Freudianism and neo-Freudianism, existentialism, personalism, sociobiology and social ethologism.

Erich Fromm - the largest representative of neo-Freudianism. The main works are “Psychoanalysis and Ethics”, “Healthy Society”.

He attempts to explain the nature of man. Man is the most helpless of all animals. The animal lives in complete harmony with nature, it changes itself, adapting to nature, thanks to its biological instincts. In humans, the sphere of instincts is underdeveloped, so he is forced to change the world around him, and not himself.

The reason for human imperfection is reason, which is given to man instead of instinct. Reason is both the blessing and the curse of man. The curse is because a person is forced to give an account to himself about the meaning of his existence, he must constantly look for new ways to overcome the contradictions between nature and reason.

Reason generates existential dichotomies - contradictions rooted in the very existence of man and which he is unable to eliminate.

What are these dichotomies?

1 - dichotomy between life and death. The animal is not aware of the inevitability of death; man knows that he must die, and this consciousness has a great influence on all human life.

On the one hand, the mind makes him act, on the other hand, it says that everything he does is in vain, that all his efforts will be crossed out by death.

2 dichotomy lies in the fact that each person is a potential bearer of all human abilities and opportunities, but the brevity of life does not allow him to realize even a part of these abilities and opportunities. This is the contradiction between what a person could realize and what he actually realizes;

3 - the contradiction between the need to maintain a connection with nature and people, on the one hand, and the need to maintain their independence, freedom, uniqueness, on the other.

Existential dichotomies, attempts to overcome the limitations and isolation of one's existence, give rise, according to E. Fromm, to the existential needs of a person:

• the need for unity with other living beings, with people, in belonging to them;
• the need for rootedness and brotherhood;
• the need to overcome and creativity, creativity (as opposed to destructiveness);
• the need for a sense of identity, individuality, development (as opposed to standard conformism);
• the need for a system of orientation and worship (which is realized in the presence of higher goals, values ​​and ideals of society, as well as in religion).

A healthy society is one that contributes to the realization of these needs. Modern Western society is a sick society, because in it there is a frustration of the existential needs of a person.

Another direction of modern philosophical anthropology is existentialism, which has 2 varieties:

religious (Berdyaev, Marcel, Shestov, Jaspers), atheistic (Heidegger, Camus, Sartre).

The first mention of existentialism dates back to the 20s. 20th century

But already in the 50s, this doctrine became one of the leading in philosophy, and its largest representatives are classified as classics of philosophical thought of the twentieth century.

Existentialism has been called the "philosophy of crisis" because it found expression in protest against the personal surrender of man in the face of a global crisis. This philosophical direction reinterpreted the tasks of philosophy, which, from their point of view, should first of all help modern man, placed in a tragic, absurd situation.

Philosophical anthropology is the theoretical and philosophical basis on which pedagogical anthropology developed.

Main representatives: K.D.Ushinsky, L.S. Vygodsky, P.P. Blonsky, M. Buber and others.

Main problems: individual development of the individual, interaction between the individual and society, socialization, ambivalence of the individual, the problem of values, creativity, happiness, freedom, ideals, the meaning of life, etc.

Education, from the standpoint of pedagogical anthropology, is the self-development of the individual in culture in the process of its free and responsible interaction with the teacher of the education system and culture with their help and mediation.

Educational goals - assistance and assistance to a person in mastering the methods of cultural self-determination, self-realization and self-rehabilitation, in understanding oneself.

The content of education should be not just the transfer of knowledge, skills and abilities, but a balanced development of the physical, mental, strong-willed, moral, value and other spheres.

Assignment to listeners : What is the fundamental difference between these definitions formulated in the framework of pedagogical anthropology and those definitions that are given in traditional pedagogy?

The anthropological approach proceeds from the principle of human integrity. A person is not only a mind, but also a body, soul, spirit. Therefore, knowledge is only one of the elements of this complex and multifaceted structure, and not the most essential. It includes the value orientations of the personality, its moral and volitional traits, emotional and physical characteristics.

“Personal achievements” - achievements in all spheres of personality structure; this is:

• the ability to apply knowledge in practice;
• the ability to make decisions and take responsibility for them;
• ability to resist circumstances and find a way out in difficult situations;
• the ability to build your own life strategy and follow it;
• the ability to defend one's convictions;
• the ability to communicate with other people, etc.

The “knowledge” model of education, which is experiencing its crisis, is a manifestation of a trend that originated in the Age of Enlightenment with its cult of reason and knowledge: knowledge was defined as a social force capable of transforming the world; ignorance is the source of all troubles. By eliminating ignorance, one can build an ideal society.

The modern era convinces us that the progress of knowledge with a lack of culture and moral development gives rise to many problems that threaten the very existence of mankind.

From the point of view of philosophers who comprehend the problems of modern education, the crisis of education is generated, first of all, by the orientation towards knowledge, since the content of school disciplines is 20-30 years behind the content of science. Consequently, if the goal is to form knowledge, skills and abilities, then the crisis is insurmountable.

The “knowledge” model turns out to be ineffective from the point of view of the specifics of modern culture. Modern culture is primarily mass culture, which is created by the media. It is “mosaic”, fragmentary, does not form a universal, three-dimensional image of the world. Therefore, the tasks of education today, when it is losing its status as the only source of information, is to teach the child to navigate this conflicting flow of information, to develop a critical attitude towards it, to form a voluminous, holistic image of the world, to prevent the processes of standardization, unification of the individual generated by mass culture, and, consequently, development of personality.

The “knowledge” model is ineffective from the point of view of the development of the personality itself. The result of education should not be knowledge (which is considered as a means), but personal characteristics (the result of knowledge processing), i.e. culture (judgments, beliefs, speech, behavior, moral, political, aesthetic, etc. culture). Thus, the end result of education should be not just knowledge, but, above all, the culture of the individual.

4. Education as a phenomenon of culture and a social institution.

The philosophy of education explores the essence, structure and dynamics of education as a socially organized channel of non-biological inheritance.

Problem field of the philosophy of education:

· the essence of education,

· factors in the evolution of education,

· problems of crisis states of education systems, changes in educational paradigms,

· problems of interaction between man and society in education, etc.

Basic concepts of the philosophy of education: education, ideal of education, socio-cultural type of education, educational paradigm, educational technologies.

Education is:

; The set of educational institutions that, together with the administrative infrastructure, constitute the education system of a given society;

; The process of translation, development and reproduction of culture, which is understood as an ordered social experience. Culture ensures the transfer of social experience from generation to generation, i.e. enters as a mechanism of social heredity, social memory. Education - a part of culture, the institution of culture - acts as one of the channels of non-biological inheritance of social experience;

; The result of educational activity, embodied in the concept of "education":

Certified result of activity,

A certain level of development of social experience.

The sociocultural type of education is a general characteristic of education inscribed in a specific social and cultural context.

This is the collection:

1. the educational goals and values ​​of the given society;

2. these are socially significant ideas about the results of educational activities, expressed in the ideal of education;

3. the content of education and methods of its selection;

4. type of communication in the educational process (direct, indirect);

5. the nature of the institutionalization of education.

Thus, a certain type of education corresponds to a particular society, since the goals of education are social goals, education is a mechanism for preparing a person for the conditions of coexistence in society.

E. Durkheim: “There is no education suitable for the entire human race, and there is no society in which various pedagogical systems would not exist and function in parallel” (Sociology of Education, p. 50)

The leading function of education is the function of socialization; education, like culture, has a protective function.

Man - 1. individual being,

2. social being.

To shape this social being is the task of education.

The socio-cultural type of education is determined by the value system of society. For example, such a main value in the German education system is science, in England it is the formation of a citizen, the tempering of character, in France it is primarily applied knowledge, technology, etc. (see Gessen S.I. Fundamentals of Pedagogy).

The social nature of the goals of education also determines the social nature of the means of education. E. Durkheim: “The school has the same discipline, the same rules and duties, the same rewards and punishments, the same type of relationship as in society.” Thus, the school is “a kind of germ of social life” (60-61)

The authority of the teacher, which has social causes, is also connected with the social nature of education: the teacher acts as an exponent of the great moral ideals of his time and his people.

Each society has its own ideal of education, which is the smooth goal of education to form.

This ideal is determined by social needs.

The ideal of education- socially significant ideas about the most desirable educational outcomes, i.e. such a system of student achievement that corresponds to the state of society and contributes to its dynamics.

In different eras, this ideal is different.

The ancient ideal of education was expressed in the concept of “citizen”, and it included the civic virtues of a free person (sense of duty, responsibility, defense of the homeland), knowledge of philosophy, music, oratory, physical perfection. The humanistic ideal of the Renaissance is understood as a broad all-round education and can be expressed in the definition of “N omo uniuersale.”

The ideal of education in modern times, the era of the development of the natural sciences and capitalist relations, brings professional knowledge to the fore. This ideal can be expressed in the definition of “H omo faber".

In our time, this ideal is changing, it includes not only professionalism, but also a common culture, planetary thinking, cultural pluralism.

The 1990 UNESCO plenary report expressed the following view of education XXI century: the basic value of a new culture is the sustainable development of society and the individual, therefore, the following tasks can be identified as targets for education:

1) the formation of project-oriented thinking, the possession of intellectual strategies that allow you to effectively use knowledge to solve problems.

There are 2 strategies (methods) for solving problems that are typical for our time:

a) a convergent problem solving strategy involves:

• certainty that there is only one correct solution;
• the desire to find it with the help of existing knowledge and logical reasoning;

b) divergent strategy:

• seeks to consider as many possible solutions as possible;
• searches in all possible directions;
• admits the existence of several “correct solutions”, since “correctness” is understood as a multidimensionality of ideas about goals, ways, results of solving problems;

2) formation of the ability and readiness for positive communication at the interstate, intercultural, interpersonal levels;

3) formation of social responsibility to oneself, society, state.

Paradigm(from Greek Paradigma - sample, example) is one of the key concepts of modern philosophy of science.

T. Kuhn introduced him to science. American philosopher, author of the book “The Structure of Scientific Revolutions” (although this concept existed in ancient philosophy, but in a slightly different meaning)

Paradigm (according to T. Kuhn) - scientific achievements recognized by all, which for a certain time provide a model for posing problems and their solutions to the scientific community.

The paradigm includes:

• fundamental theories,
• specific patterns of scientific research, patterns of problem solving,
• it outlines a range of problems that have meaning and solution,
• establishes acceptable methods for solving these problems,
• determines what facts can be obtained in a particular study (not specific results, but the type of facts).

Thus, a paradigm is a certain view of the world accepted by the scientific community; it forms its own world in which the supporters of the paradigm live and act. And the scientific community is a group of people united by faith in one paradigm.

An example of a paradigm is Newtonian mechanics, which for many years determined the vision of the world, formed the basis of the mechanistic worldview, the basis of the classical paradigm of science. The world was presented as rigidly connected by cause-and-effect relationships. The connection between cause and effect was seen as constant and unambiguous. Development was seen as progressive, non-alternative, linear, predictable and retrospective. The world, its development, was understood as a project that can be calculated to the final “bright goal”, knowing the laws of this development (K. Marx, Hegel).

Now a new non-linear model of the development of the world is being approved. The main features of this model are: non-linearity, multivariate development paths, unpredictability, and stochastic development. This paradigm of science is based on synergetics, which studies the laws of development of open, self-organizing systems. These systems include social systems. Man is a sphere of freedom, his behavior cannot be predicted according to the laws of mechanistic determinism.

T. Kuhn distinguishes 2 periods in the development of science:

1. normal science is a science that develops within the framework of a generally recognized paradigm.

The problems that are being solved in this period, Kuhn calls "crosswords" ("puzzles"), because.

• there is a guaranteed solution for them;
• this solution can be obtained in some prescribed way.

The paradigm guarantees that a solution exists, and it prescribes acceptable methods and means of obtaining that solution.

2. Facts appear that cannot be explained from the point of view of this paradigm (“anomalies”). The growth in the number of such facts in science leads it to a crisis, and then to a paradigm shift. Kuhn calls this period the Scientific Revolution.

Thus, normal science is a period of accumulation of knowledge, a stable tradition; scientific revolution - a qualitative leap, breaking the existing tradition; and consequently, the development of science has a discrete, intermittent character.

T. Kuhn argues that paradigmality is inherent not only in science, but also in other areas of culture, for example, education.

Any sphere of culture is a combination of traditions and innovations. Traditions are responsible for the preservation of culture, its stability and identity at various stages of history. Innovations are responsible for development, interaction with other cultures.

A paradigm shift is a change in cultural foundations, goals and values, ideals and principles, a change in a certain tradition.

An educational paradigm is a way of activity of a specific pedagogical community in a specific era.

A paradigm shift is a change in the socio-cultural type of education.

What is changing in education today if we are talking about a paradigm shift?

In the history of mankind, there were two types of society, two stable traditions in terms of the relationship between man and society:

anthropocentrism	system-centrism
Personality is the main goal and value of society	Personality is a means of achieving the goals of the system

Therefore, there are two main models of education:

Anthropocentric model of education	System-centric model of education
Purpose of education
Development of a person, personality as a subject of culture	Formation of the “cog” of the social system, means of achieving the goals of its goals
Purpose of education
Creation of conditions for personal development and constructive satisfaction of its needs for self-affirmation	Socialization and professionalization of the individual from the standpoint of maximum social utility
The purpose of training
Introduction to culture	Mastering knowledge, skills and abilities, i.e. standards set by the system and having the character of universal requirements
Personal value
In its uniqueness, uniqueness, individuality	In accordance with its generally recognized norms, standards

The current situation can be characterized as a transition from 2 to 1 model of education. If earlier we only talked about the formation of a harmoniously developed personality as a super-task of education, but in fact we formed the “wheel” and “cog” of a single social system, now society is more and more visibly coming to the realization that human life is the highest value in the world, and the education system must be adapted not only to the needs of the state, but also to the needs of the individual himself.

Learning technology - “a term that does not have wide circulation and recognition and is considered as unjustified technicism. In general, it is a modern name for the teaching methodology, denoting a set of forms, methods, techniques and means to achieve the expected results in the transfer of social experience, as well as the technical equipment of this process. The choice of a learning technology adequate to the learning objectives is an important condition for its success” (see V.G. Onushkin, E.I. Ogarev. Adult education: an interdisciplinary dictionary of terminology. - St. Petersburg - Voronezh, 1995)

Therefore, the concept of “learning technology” is identical to the concept of “methodology”? A technique is a set of forms, methods, techniques and means to achieve the expected results in the transfer of social experience.

The difference is only one thing: the technology involves the technical equipment of this process.

Assignment to listeners : Therefore: the main thing in technology is the presence of TCO? Is it so?

Rakitov A.I.:

technology - "a set of various operations and skills implemented in a fixed sequence in the appropriate space-time intervals and on the basis of a well-defined technique to achieve the chosen goals."

(Rakitov A.I. Philosophy of the computer revolution. - M: Politizdat, 1991 - p.15).

Or “technology ... is a special operational system, feasible and meaningful only in connection with technology and fixed in the form of certain knowledge and skills expressed, stored and transmitted in verbal form” (ibid.).

“Intelligent technologies are associated with the automation and technicalization of routine cognitive operations (calculation, drawing, translation, design elements, measurements, etc.)” (ibid.).

Therefore, the main features of intelligent technologies are:

• they are always based on a certain algorithm as a prescription or a system of rules, the implementation of which should lead to a well-defined result;
• use of technical means.

Smirnova N.V.: “Educational technologies are a certain set of sequential, algorithmic steps to organize the cognitive process.”

Features of educational technologies:

1. reproducibility

2. they are designed for a standard pedagogical situation,

3. based, as a rule, on the use of a computer.

"Tunnel technologies" - "hard conduction of the student to the planned result according to the given, structured unequal algorithmic logic".

The algorithm means the trivialization of this problem, its solution acquires the character of an automatic process that does not require creativity and additional intellectual efforts, but only the exact and consistent implementation of the instructions contained in the algorithm.

They can be used as one of the means, but cannot be extended to the entire pedagogical process. Can be used as a learning tool, but not development. Education without development turns into training.

5. Philosophical culture of the teacher as an integral part of his professional competence.

The philosophical culture of the teacher is the core of the general culture and the most important component of his professional competence, because it develops the ability for professional reflection, reflection of one's professional activity, without which successful activity in general is impossible.

What is meant by the philosophical culture of a teacher?

1. Understanding the essence of philosophical knowledge, philosophy as a reflection of culture, clothed in a theoretical form. Philosophy does not provide practical recipes for the organization of education; its role is not in solving, but in posing problems. It teaches to reflect, to think, to doubt, to assert one's values ​​and truths.

2. Knowledge of the foundations of the history of philosophy as the history of the development of human thinking. Hegel wrote: “Philosophy is an epoch grasped in thoughts”, i.e. in philosophy those essential features of the era are expressed in a concentrated form, which are reflected in science, art, morality, education, etc.

3. Understanding the essence, specifics of education as an institution of culture, since it is the understanding of the essence of education that determines the type of our pedagogical activity and attitude towards students.

4. The ability to justify the goals, objectives, content and methods of their pedagogical activity in accordance with the main trends in the domestic and world education system.

5. Possession of the basics of modern scientific methodology, the ability to navigate the variety of methods of scientific knowledge and correctly select them, understanding the specifics of humanitarian knowledge, in contrast to natural science. This is the most pressing issue today. Rickert, Windelband, Dilthey were the first to distinguish between the "sciences of nature" and the "sciences of culture" as having specific methods. Later, this was developed by Bakhtin M.M., hermeneutics.

A feature of the current situation is the expansion of natural science methods into all spheres of culture (art, education, etc.), the expansion of rational, logical methods into the humanitarian sphere. With these processes, V.V. Weidle connects the crisis of contemporary art, when the soul, fiction, creativity leaves it, leaving a bare rational construction, a logical scheme, an invention of technical intelligence.

6. The ability to navigate the philosophical foundations of your subject.

7. Knowledge of the main trends and patterns of development of world civilization, the nature of their manifestation in the educational process, since education as a part of culture carries a reflection of general civilizational trends.

TEST QUESTIONS:

1. What is philosophy? How is it different from science?

2. What are the main trends in the development of modern education?

3. What is the philosophy of education?

4. What are the main tasks of the philosophy of education?

5. Expand the meaning of the concept of “philosophical anthropology”.

6. What does the anthropological approach to educational activity mean?

7. Expand the meaning of the concept of "education".

8. Expand the meaning of the concept of “sociocultural type of education”. What determines the socio-cultural type of formation of a particular society?

9. Expand the concept of "the ideal of education." Give examples that reveal the connection between the ideal of education and social needs.

10. What, in your opinion, are the main features of the modern ideal of education?

11. Expand the content of the concept of "educational paradigm".

12. How do you understand the thesis about the change of the main educational paradigm in the modern era? What is the reason for this change?

13. Expand the content of the concepts of "educational technology" and "methodology". Do they differ? If yes, then what?

14. What are the main requirements for the philosophical culture of the teacher. Explain the most significant of them.

LITERATURE

1. Gershunsky B.S. Philosophy of education in the XXI century. - M., 1998.

2. Gessen S.I. Fundamentals of Pedagogy. Introduction to Applied Philosophy. - M., 1995.

3. Gurevich P.S. Philosophical Anthropology.- M., 1997.

4. Dneprov E.D. 4th school reform in Russia - M., 1994.

5. Durkheim E. Sociology of education. - M., 1996.

6. Zinchenko V.P. The World of Education and the Education of the World // World of Education, 1997, No. 4.

7. Kozlova V.P. Introduction to the theory of education. - M, 1994.

8. Smirnova N.V. Philosophy and education: problems of philosophical culture of the teacher. - M., 1997.

Lecture 1, 2. Subject

philosophy of education.

Philosophy of education (PE) is a field of research on goals and values

education, principles of formation of its content and orientation, and scientific

a direction that studies the most general and essential patterns and dependencies of modern educational processes in a historical and social context.

Features of the FD as a research area:

separation of education into an autonomous sphere of civil society;

diversification and complication of educational institutions;

modification of education (from school to universities);

multi-paradigm of pedagogical knowledge (controversy in the interpretation of the goals and ideals of education);

transformation of non-institutional education (for example, a program of continuing education);

the emergence of new requirements for the education system associated with the transition from an industrial to an information society.

The philosophy of education as a scientific direction determines:

search for a new way of thinking in solving problems of education;

the need for philosophical understanding of the problems of education;

the need to comprehend the sphere of education as a pedagogical and social system;

awareness of education as a social and cultural-historical system;

study of the social need for lifelong education.

In general, the purpose of studying the philosophy of education is to comprehend the problems of education.

The term "philosophy of education" arose in the first quarter of the 20th century, and the formation of the philosophy of education as an independent discipline took place in the second half of the 20th century.

The philosophy of education owes its origin to the continuous interaction of various philosophical currents with the education system and the educational experience of generations.

The philosophy of education explores educational knowledge at its intersection with philosophy, analyzes the foundations of pedagogical activity and education, their goals and ideals, the methodology of pedagogical knowledge, and the creation of new educational institutions and systems. The philosophy of education considers the development of a person and the education system in an inseparable unity.

In turn, education is a process of formation and continuous development of personal and personal-professional qualities of a person. Education is the result of the processes of education and upbringing, i.e. pedagogy.

Education is understood as the purposeful creation of conditions for the development, training and education of a person, and learning is understood as the process of mastering knowledge, skills, skills, etc.

Educational activity is associated with the development and use of socio-cultural methods of changing and transforming reality developed in historical development, fixed in certain settings, norms, programs that define a certain concept of this activity. Hence, the most important function of educational activity becomes the function of social inheritance through the processes of education and training. Therefore, the education of a person is the result of his social reproduction.

The social function of education is to form social relations between social groups and individuals. The social function of education can be considered in a broad aspect: global, universal and narrower, for example, within the framework of a particular social community. With the help of education, elements of socialization of a universal nature are realized, human culture and civilization are formed and developed, which is manifested in the functioning of various social communities and social institutions.

The spiritual and ideological function of education acts in the process of socialization as a tool for the formation of an individual's worldview, which is always based on certain beliefs. Beliefs form social needs and interests, which, in turn, themselves have a decisive influence on the beliefs, motivation, attitudes and behavior of the individual. Being the essence of personality self-expression, beliefs and social needs determine its value orientations. Consequently, through the spiritual and ideological function of education, the individual masters universal human and moral and legal norms and rules.

The general scheme of periodization of the history of the philosophy of education.

1. Prehistory of PE - the origin of the philosophy of education through the intellectual history of philosophical thinking about education, starting with the disclosure of the relationship of Greek philosophy with "paideia", where paideia (Greek - "raising children", the same root as "boy", "teenager" ) is a category of ancient Greek philosophy corresponding to the modern concept of "education", passing through all classical philosophical systems in their connection with educational knowledge up to the beginning of the 19th century (Socrates, Plato, Aristotle, Augustine, Montaigne, Locke, Rousseau, Kant, Hegel, Scheler and others).

2. Proto-philosophy of education (transitional stage: XIX - early XX century) - the emergence of some prerequisites for philo- sophy in systems of general philosophy, which coincides with the isolation of education, the growth and differentiation of educational knowledge (J. Dewey, I.F.

Herbart, G. Spencer, M. Buber, etc.) 3. The formation of a FD (the middle of the 20th century) - education acts as an autonomous sphere, educational knowledge distances itself from speculative philosophy, at the junction between them, the formation of a philosophy specializing in research takes place. educational knowledge and values, i.e. the philosophy of education.

By the middle of the 20th century, the philo- sophy separates from general philosophy, it takes on an institutional form (associations and associations of philosophers are created in the United States, and then in Europe, dealing with the problems of upbringing and education, and teachers who turn to philosophy).

The creation in the mid-40s of the Society for the Philosophy of Education in the United States, and after the war - in European countries, the publication of specialized journals, textbooks and reference publications on the philosophy of education (for example, Philosophy on Education.

Encyclopedia. New York, 1997), the organization in the 70s of specialized departments in the field of physical education, etc. - all this meant the creation of social and cultural conditions for the formation of a scientific and educational philosophical community and the identification of topical problem situations in the education system.

Consequently, the PE has become one of the generally recognized research areas in European countries - Great Britain, France, Germany, both on the part of philosophers and educators, with the aim of creating interdisciplinary research programs in accordance with the numerous aspects of education that could provide answers to the challenges modern human civilization. These research programs made it possible to formulate national educational programs and strategies in the context of universal values ​​and educational ideals: tolerance, mutual respect in dialogue, openness of communication, responsibility of the individual, formation and development of the spiritual, social and professional image of a person.

In the process of developing the philosophy of education in the twentieth century, two groups of directions emerged:

1. Empirical-analytical philosophical directions, oriented towards science and using the ideas of positivism, oriented towards revealing the structure of pedagogical knowledge, studying the status of theoretical knowledge in pedagogy, the growth of pedagogical knowledge from posing problems to putting forward theories.

2. Humanitarian directions are philosophical directions, such as: German idealism of the beginning of the 19th century, philosophy of life, existentialism and various variants of philosophical anthropology, which emphasize the specificity of the methods of pedagogy as a science of the spirit, its humanistic orientation, highlighting the method of understanding , interpretation of the meaning of the actions of the participants in the educational process.

The empirical-analytical philosophical directions include:

Analytical philosophy of education (early 60s in the USA and England). Founders: I. Sheffler, R. S. Peters, E. Macmillan, D. Soltis and others. , "education", analysis of speech statements of teachers, methods of presentation of pedagogical theory, etc.). The content of education is subject to the criteria of scientific verification.

The critical-rationalist philosophy of education (late 60s), which, accepting the basic principles of K. Popper's critical rationalism, seeks to build an experimental-scientific pedagogy, distanced from values ​​and metaphysics, which criticizes naive empiricism, emphasizing that experience is not self-sufficient, that it is loaded with theoretical content, and its range is determined by theoretical positions. The direction was developed by V. Bretsinka, G. Tsdarcil, F. Kube, R. Lochner and others. The critical rationalist FD is characterized by: criticism of the totalitarian approach in education and pedagogical thinking, orientation of pedagogical theory and practice towards the upbringing and education of a critically checking mind, on the formation of human critical abilities.

The humanitarian areas include:

Hermeneutics - considers pedagogy and FO as a critical interpretation of pedagogical actions and relationships within the pedagogical process, analyzes the structure of the theory, identifying its various levels (G. Nohl, E. Weniger, W. Flitner).

Existential-dialogical philosophy of education (mid-60s), based primarily on the central idea of ​​M. Buber's philosophy - the fundamental situation of coexistence of the Self with another person, existence as "coexistence" with other people. The meaning and basis of the pedagogical attitude lies in interpersonal relationships, in the relationship between I and You, and dialogue is presented as a fundamental principle of upbringing and education.

Pedagogical anthropology represented by I. Derbolava, O.F. Bolnova, G. Rota, M.I. Langeveld, P. Kern, G.-H. Wittig, E. Meinberg relied on philosophical anthropology (M. Scheler, G. Plessner, A. Portman, E. Cassirer and others). Pedagogical anthropology is based on the “image of a person”, which is built on the basis of his biological insufficiency and formation in the process of upbringing and education, understanding of a person as a whole, where the spiritual and spiritual is inextricably linked with physicality. The concept of "Homo educandus" is brought to the fore.

The critical-emancipatory trend in the philosophy of education (70-80s) Representatives - A. Illich, P. Freire - considered the school to be the source of all social ills, since it, being a model for all social institutions, educates a conformist, is based on discipline and repayment of any creative undertakings of the child, on the pedagogy of suppression and manipulation. They proposed a project for the reorganization of education, based on vocational training in the course of interpersonal communication between a student and a teacher.

The postmodern philosophy of education was represented by D. Lenzen, W. Fischer, K. Wunsche, G. Gieseke in Germany, S. Aronowitz, W. Doll in the USA. The postmodern philosophy of education opposes the "dictatorship" of theories, for pluralism, "deconstruction" of theories and pedagogical practices, and preaches the cult of self-expression of the individual in small groups.

In the Western philosophy of education in recent decades, a methodological framework has developed that serves as the basis for the development of various models of dialogic learning that stimulate the development of rational, critical, creative thinking, which at the same time is not free from the need to search for the value bases of intellectual activity. This is due, on the one hand, to the rapid pace of scientific and technological progress, which requires polytechnically literate specialists who have communication skills and are able to work in a team, and, on the other hand, to the multi-ethnicity of modern Western societies, which can successfully develop and function, provided that their members are brought up in the spirit of recognition of the equivalence of all cultures.

In Russia, the problem of human education was central in the pedagogical ideas of V. F. Odoevsky, A. S. Khomyakov, P. D. Yurkevich, JL N. Tolstoy, then, from the end of the 19th century, the philosophy of education began to gradually take shape thanks to the pedagogical works of K .D. Ushinsky and P.F. Kaptereva, V.V. Rozanova and others, then, in Soviet times, in the works of Gessen S.I., Shchedrovitsky G.P. and others, in modern Russia - in the works of B. S. Gershunsky, E.N. Gusinsky, Yu.I. Turchaninova, A.P. Ogurtsova, V.V. Platonov and others.

Historically, within the philosophical community of Russia, various positions regarding the philosophy of education have developed and exist:

1. The philosophy of education is in principle impossible, since it deals with issues related to pedagogy.

2. The philosophy of education is, in fact, the application of philosophy to pedagogy.

3. The philosophy of education exists, and it should deal with the problems of education.

Today, the philosophy of education in Russia monitors the rapidly changing systems of values ​​and goals of education, searches for ways to solve the problems of education, discusses the foundations of education, which should create conditions for the development of a person in all aspects of his life, and society in its personal dimension.

Relations between domestic and foreign FDs.

Within the framework of the classical paradigm, the philosophical understanding of the problems of education in Western culture, Russian culture of the pre-Soviet period and the Soviet one had its own specifics, due to the uniqueness of sociocultural contexts.

In the Western philosophy of education, the main attention was focused on the problem of the student's intellectual development and, accordingly, on the search for rational methods of teaching and upbringing. moral education.

The Soviet education system, which took shape under the conditions of the country's accelerated industrialization, which needed the intensive development of science and technology, is characterized by a rational (scientific) approach to the learning process, and special attention to the problem of professional training of personnel for the national economy. But by virtue of the dominance of the authoritarian-totalitarian ideology, which was the backbone of the whole society, education (ideological, ideological-political) was built on top of education, integrating and subordinating it to its goals.

The causes of inattention to aesthetic education are different in each of the analyzed education systems. If in the Western European philosophy of education aesthetic education did not develop due to the strengthening of rationalistic tendencies, which found their expression in the priority study of the foundations of sciences, then in Russian it was dissolved in moral and religious education, and in the Soviet one - in ideological and political education.

Today, there is a lot of criticism of the foreign FD due to the fact that it promotes theories and ideas that are initially oriented towards the cult of individualism, ignoring the specifics of domestic moral, religious and cultural experience, features of the worldview and mentality, which leads to a deterioration in the situation in the system of national education.

At the same time, it should be noted that the social modernization of Russia, its transition to information technology is impossible without reforming the educational system, and the problems of domestic education should be considered in the context of global development. In the era of computerization and transition to a new type of society - information civilization - traditional values ​​and norms are opposed to the values ​​and norms of the modernizing society, the values ​​and norms of the emerging information society, where knowledge becomes the leading value and capital.

In the FD, first of all, the essence and nature of all phenomena in the educational process is revealed:

education itself (an anthology of education);

how it is carried out (the logic of education) - education is a process of interaction of systems of the highest level of complexity, such as personality, culture, society;

the nature and sources of the values ​​of education (the axiology of education) - the axiology of education is based on humanistic and ethical principles, and education plays a leading role in the development of the human personality;

the behavior of participants in the educational process (ethics of education) - the ethics of education considers patterns of behavior of all participants in the educational process;

methods and foundations of education (methodology of education);

a set of ideas of education in a certain era (ideology of education);

education and culture (culturology of education) - it is understood that the progress of mankind and each individual person depends on the quality of education, methods of understanding the world and learning, as evidenced by the history and theory of culture and civilization.

The philosophy of education studies:

principles and methods of upbringing and education in various historical epochs;

goals and value bases of upbringing, training, education, from ancient civilizations to the present day;

principles of formation of the content and orientation of education;

features of the development of pedagogical thought, the formation and development of pedagogy as a science.

The main functions of the philosophy of education:

1. Worldview - affirmation of the priority role of education as the most important sphere of life of any society and human civilization as a whole.

2. Backbone - organization of a system of views on the state and development of education in different historical periods.

3. Estimated - assessment of specific historical and pedagogical phenomena.

4. Prognostic - forecasting the directions of development of education.

The following approaches are used in research on the philosophy of education:

ideological approach - allows you to approach the issues of education from the point of view of spiritual, social values;

cultural approach - allows us to consider the phenomenon of education as part of the culture of society;

anthropological approach - makes it possible to philosophically comprehend the significance of a person in the world and understand world processes from the point of view of a person;

sociological approach - makes it possible to bring sociological prerequisites into the assessment of the development of the history of education;

formational approach - serves as the basis for clarifying the features of the development of culture within the framework of various class-economic formations;

civilizational approach - allows you to approach the issues of education and upbringing, taking into account the peculiarities of the development of civilization, era, country, nation.

Philosophy of education and other sciences.

The philosophy of education contributes to the unification of various areas of educational knowledge. The human sciences themselves—biological, medical, psychological, and sociological—do not coalesce into a monolithic, positivist "single science" without reductionist costs. Philosophy contributes to the development of scientific hypotheses based on the experience of overcoming reductionism, and contributes to special research and pedagogical practice.

Applied aspects of the philosophy of education:

formation of individual and collective mentality, education of tolerance in human relations;

harmonization of the relationship between knowledge and faith;

substantiation of the policy and strategies of educational activities (educational political science);

problems of educational and pedagogical prognostication - organization of systemic prognostic research and interdisciplinary prognostic monitoring in the field of education;

problems of substantiating the methodology and methodology for selecting the content, methods and means of teaching, educating and developing students at different levels of education;

problems of educational and pedagogical science of science - clarification of the real status, functions and possibilities of the whole complex of sciences about education, taking into account their interdisciplinary interaction.

The importance of the FD for optimizing the reform of education in Russia.

The crisis of the educational system in Russia is exacerbated by the crisis of the world education system, which does not respond to the challenges of our time, drawn into the transition to a new system of values ​​of the information civilization. If the educational system of Russia does not find a way out of the crisis, then Russian culture, Russia as a civilization, may be on the sidelines of world development.

The Russian FD should follow and respond quickly to changing value systems and goals of education. Analyze dynamic philosophical and sociological concepts of education. Identify inconsistencies between the various components of the educational system: philosophical, pedagogical, organizational, cognitive, general cultural, social, in order to ensure the stability of society, its dynamic development and co-evolutionary development of all its levels.

Today in Russia we are not talking about the reproduction of a social mentality focused on stability, but about determining the type of culture and civilization that education intends to reproduce in the future, while at the same time, the characteristics of a personality ready for self-change, its attitudes that enable the personality change yourself and your surroundings.

The transitional nature of modern Russian society stimulates the development of pluralism in all spheres of activity, including education. The main difficulty lies in the absence of a more or less common system of value orientations that would contribute to the consolidation of society around generally significant goals.

With the modernization of the economy, the spread of high technologies, and the increase in the value of technical education, there is a reorientation of the school towards the intellectual development of students, towards the development of critical thinking in them, which is necessary for building a democratic state and civil society. Educational models built on the principles of a dialogic approach are being actively implemented, which contributes to the establishment of mutual understanding between all participants in the educational process, as well as the development of the communicative qualities of the individual.

Thus, the FD searches for ways to solve the problems of education, discusses the ultimate foundations of education, which should create conditions for the development of a person in all aspects of his life, and society in its personal dimension.

Russia's transition to a new value system of the information civilization implies the development of information technology.

The development of information technology is associated with a number of processes:

1. The merging of telephone and computer systems, which leads not only to the emergence of new communication channels, but also to the intensification of information transmission.

2. Replacement of paper information carriers with electronic means 3. Development of a television cable network.

4. Transformation of the ways of storing information and requesting it using computers.

5. Changing the education system through computer learning, the use of disks and library databanks, etc.

6. Creation of information and communication global network.

7. Diversification, miniaturization and high efficiency of new information technologies, the service sector for their use and the growth of the scale of information services.

8. Production and dissemination of information independent of space, but dependent on time.

9. Interpretation of knowledge as intellectual capital, and investments in human capital and information technology are becoming decisive and transforming the economy and society.

10. Formation of a new system of values, political and social norms of modern society, where knowledge is the basis of culture. The main value is the value embodied in knowledge and created by knowledge.

The process of development of information technologies is fixed by many scientists (Tai ichi Sakaya, T. Stewart, O. Tofler, M. Malone, D. Bell, etc.).

In developed countries, the main economic activities include the production, storage and dissemination of information. In developed societies, not only information technologies have been created, but also a knowledge industry, where education is becoming the largest and most knowledge-intensive industry, and knowledge is the leading value of culture.

Computerization creates new opportunities for the educational process: learning with the help of computer programs is becoming commonplace. An increasing place in education is occupied by the so-called distance education.

Many sociologists and philosophers say that “today the focus should be on science and the development of intellectual activity and courage, thanks to which graduates will grow professionally throughout their lives” (Martin J.). “Modern society needs a new system of human education throughout his life. With rapid changes in the information environment, people should be able to receive new education from time to time ”(Stonier T.).

The relationship between the philosophy of education and the practice of education.

Philosophy must be guided by the range of real problems posed in the sciences of its time; it must find its refraction and change in the discursive practices of other areas. Therefore, the philosophy of education has become one of these areas of research, which makes it possible to overcome the emerging and deepening gap between philosophy and pedagogical theory and practice.

The variety of forms of relationship between philosophy and educational knowledge is due to the heterogeneity and polydisciplinarity of pedagogical knowledge, which, in addition to the actual pedagogical disciplines, includes:

empirical-analytical sciences - psychology, sociology, medicine, biology, etc.;

humanitarian disciplines - cultural, historical, political science, legal, aesthetic, etc.;

extra-scientific knowledge - experience and value orientations of the individual, etc.;

pedagogical practice;

ideas of general philosophy, which are used in FO.

Thus, the creation of the FD set a different research strategy in philosophy and pedagogy: the strategy of philosophical research was supplemented by the methods and methodology of pedagogical experience, the strategy of pedagogy was supplemented by “high” theoretical reflections.

Two forms of discursive practice - philosophy and pedagogy, two forms of research strategy, various research programs turned out to be mutually complementary, and a common attitude and a common strategy between philosophers and educators gradually began to take shape - a strategy to combine efforts in developing a common field of research.

On the one hand, philosophical reflection aimed at comprehending the processes and acts of education was supplemented by the theoretical and empirical experience of pedagogy, and in the course of this replenishment, both the limitations and shortcomings of a number of philosophical concepts of education were revealed. On the other hand, the pedagogical discourse, which ceased to be isolated in its own field and entered the “big scope” of philosophical reflection, made the subject of its study not only specific problems of educational reality, but also the most important socio-cultural problems of the time.

So, pedagogical discourse turned out to be embraced by philosophical attitudes, and philosophical discourse became less global and speculative, more and more imbued with the formulation of problems characteristic of pedagogy.

As a result, it should be noted that the main problems of the philosophy of education of the XXI century are:

1. Difficulties in defining the ideals and goals of education that meets the new requirements of scientific and technological civilization and the emerging information society;

2. Convergence between different directions in the FD.

3. The search for new philosophical concepts that can serve as a justification for the education system and pedagogical theory and practice.

Lecture 3, 4. The main stages in the evolution of education as a socio-cultural phenomenon.

Antique type of education: the teachings of the sophists, Socrates, Plato, Aristotle about man.

Sophistry. The beginning of the classical period in the development of ancient Greek philosophy was marked by the transition from cosmocentrism to anthropocentrism. At this time, questions related to the essence of man come to the fore - about the place of man in the world, about his purpose. This transition is associated with the activities of the sophists - teachers of wisdom.

Initially, the sophists meant philosophers who earned their livelihood by teaching. Subsequently, they began to call those who in their speeches sought not to clarify the truth, but to prove a biased, sometimes deliberately false point of view.

The most famous among the sophists were Protagoras of Abdera (480-410 BC) and Gorgias (c. 480-380 BC) of Leontin.

The sophists proved their correctness with the help of sophisms - logical tricks, tricks, thanks to which the conclusion that was correct at first glance turned out to be false in the end, and the interlocutor became entangled in his own thoughts. An example is "horned" sophism:

“What you have not lost, you have;

you have not lost the horns - so you have them.

Socrates is considered the founder of the pedagogy of ancient Greece. The starting point of his reasoning was the principle that he considered the first duty of the individual - "know thyself."

Socrates believed that there are values ​​and norms that are the common good (the highest good) and justice. For him, virtue was a definite equivalent of "knowledge." Socrates viewed knowledge as knowing oneself.

The main theses of Socrates:

1. "Good" is "knowledge".

2. "Right knowledge necessarily leads to moral action."

3. "Moral (just) actions necessarily lead to happiness."

Socrates taught his students to conduct a dialogue, to think logically, encouraged his student to consistently develop a controversial situation and led him to realize the absurdity of this initial statement, and then pushed the interlocutor on the right path and led him to conclusions.

Socrates taught and considered himself a man who awakened the desire for truth. But he did not preach the truth, but sought to discuss all possible points of view without joining in advance any of them. Socrates considered a person born for education and understood education as the only possible way of a person's spiritual development, based on his self-knowledge, based on an adequate assessment of his own capabilities.

This method of searching for truth and learning was called "Socratic" (Maieutika). The main thing in the Socratic method is a question-answer system of learning, the essence of which is teaching logical thinking.

Socrates' contribution to pedagogy is to develop the following ideas:

knowledge is acquired in conversations, during reflection and classification of experience;

knowledge has a moral and therefore universal value;

the purpose of education is not so much the transfer of knowledge as the development of mental abilities.

The philosopher Plato (a student of Socrates) founded his own school, this school was called the Platonic Academy.

In the pedagogical theory of Plato, the idea was expressed: delight and knowledge are a single whole, therefore knowledge should bring joy, and the very word “school” in Latin means “leisure”, therefore it is important to make the cognitive process pleasant and useful in all respects.

According to Plato, education and society are closely related to each other, are in constant interaction. Plato believed that education would improve a person's natural abilities.

Plato raises the question of an ideal education system, where:

education should be in the hands of the state;

education should be accessible to all children, regardless of origin and gender;

education should be the same for all children aged 10-20.

Among the most important subjects, Plato includes gymnastics, music and religion. At the age of 20 there is a selection of the best who continue their education, paying special attention to mathematics. Upon reaching the age of 30, selection takes place again, and those who pass it continue their studies for another 5 years, with the main emphasis on the study of philosophy.

Then they participate in practical activities for 15 years, acquiring management skills and abilities. And only at the age of 50, having received a comprehensive education and having mastered the experience of practical activities, having passed a thorough selection, they are allowed to govern the state. According to Plato, they became absolutely competent, virtuous and capable of governing society and the state.

Those who did not pass the first selection become artisans, farmers and merchants.

Those eliminated at the second stage of selection are managers and warriors. Those who have passed the third selection are rulers with competence and full power.

The thinker believed that a universal system of education and upbringing would provide each person with a place in society in which he could perform a public function.

Society will become just if everyone is engaged in what he is best suited for. To a certain extent, the idea of ​​social justice can be traced in the teachings of Plato.

Plato identified three levels of education:

elementary level, at which everyone should receive the basics of general education;

the middle level, which provides more serious physical and intellectual preparation for students with pronounced abilities for military and civil service, jurisprudence;

the highest level of education, continuing the preparation of strictly selected groups of students who will become scientists, educators and lawyers.

Plato's idea is positive that the function of education is to determine a person's inclination to one or another type of activity and, accordingly, to prepare for it.

Plato was one of the first supporters of women's education. A worthy defender of the state is one who combines the love of wisdom, high spirit, abilities and energy, Plato believed.

Plato, following Socrates, believed that students should be trained in accordance with their abilities, and not give everyone the same education, but the main goal in this case is the uninterrupted functioning of an ideal state. According to him, the true realization of human nature is connected with the revelation of the spiritual essence of man, which occurs in the process of education.

Plato developed the theory of the ideal state. The purpose of this state, according to Plato, is an approximation to the highest idea of ​​the good, which is carried out mainly through education. Education, says Plato, must be organized by the state and must correspond to the interests of the ruling groups.

Aristotle (a student of Plato) created his own school (lyceum), the so-called peripatetic school (from the Greek peripateo - I walk around).

The goal of education according to Aristotle is the development of the body, aspirations and mind in such a way as to harmoniously combine these three elements in their harmonious pursuit of a better goal - a life in which all virtues, moral and intellectual, are manifested.

Aristotle also formulated the principles of education: the principle of nature conformity, love of nature.

According to Aristotle, for each individual, the goal is to realize his abilities in the society in which he lives;

finding their own style and place in society. Aristotle believed that people should be prepared for their proper place in life and they should be helped to develop the qualities necessary to solve the corresponding tasks, while, like Plato, believing that the needs and well-being of the state should prevail over the rights of the individual.

According to Aristotle, it is not enough to get right education and attention in youth: on the contrary, since, already as a husband, one must deal with such things and become accustomed to them, we will need laws concerning these things and generally covering all life.

Aristotle distinguished between theoretical, practical and poetic disciplines.

He proposed a model of moral education, quite popular in our time - to train children in appropriate types of behavior, that is, to exercise in good deeds.

Based on the Aristotelian theory of development, there are three sides of the soul:

vegetable, which manifests itself in nutrition and reproduction;

animal, manifested in sensations and desires;

rational, which is characterized by thinking and cognition, as well as the ability to subjugate the vegetable and animal principles.

According to the three sides of the soul, Aristotle singled out three sides of education - physical, moral and mental, which form a single whole. Moreover, in his opinion, physical education should precede intellectual.

Aristotle paid much attention to moral education, believing that "out of the habit of swearing in one way or another, a tendency to commit bad deeds develops."

The thinker saw the goal of education in the harmonious development of all aspects of the soul, closely connected with nature, but he considered the development of higher aspects - rational and strong-willed - to be especially important. At the same time, he considered it necessary to follow nature and combine physical, moral and mental education, as well as take into account the age characteristics of children.

According to Aristotle, a truly educated person is one who studies all his life, starting from youth. His concept of education is consistent with his own concept of a virtuous person as a person who combines many virtues.

Thus, Aristotle considered education as a means of strengthening the state, believed that schools should be public, and all citizens should receive the same education. He considered family and social education as parts of a whole.

Philosophical views on education in Europe in the Middle Ages.

In the Middle Ages, upbringing and education were based on a religious and ascetic worldview. Man was seen as something dark and sinful. Strict rules of upbringing and behavior were introduced: fasting and other restrictions, frequent and sometimes exhausting prayers, repentance, cruel atonement for sins.

Aurelius Augustine (354-430), a representative of religious philosophy, recognized the achievements of ancient education and pedagogical thought. He urged to take care of the child, not to harm his psyche with punishments. But, Augustine at the same time warned that the ancient tradition of education was mired in "fiction", "the study of words, but not of things." Therefore, secular knowledge was considered as secondary and auxiliary, subordinated to the study of the Bible and Christian dogma.

However, the upbringing of children of individual classes differed in content and character. A departure from religious education was the predominantly secular education of feudal knights.

Children of secular feudal lords received the so-called knightly education. His program was to master the "seven knightly virtues": the ability to ride a horse, swim, throw a spear, fencing, hunt, play checkers, compose and sing poems in honor of the overlord and "lady of the heart." Literacy was not included, but life demanded that secular feudal lords be given certain general education so that they could hold commanding state and church positions.

During this period, a new kind of medieval scholarship arose - scholasticism, the purpose of which was to present the dogma in the form of scientific knowledge.

The main representative of this trend was Thomas Aquinas (1225/26-1274). In the treatise "The Sum of Theology" he interpreted the church tradition in a new way, tried to subordinate secular knowledge to faith. All the activities of Thomas Aquinas were aimed at giving the dogma the form of scientific knowledge. The teachings of Thomas Aquinas, his postulates were, as it were, the philosophy of religion, contributed to the ties between religion and science, albeit rather artificial.

The development of scholasticism led to the decline of the old church school with the predominant study of grammar and rhetoric, which were supplanted by the study of formal logic and the new Latin language.

In connection with the growth in the number of scholastic schools, a category of people engaged in pedagogical work began to take shape. Teachers and students gradually united in corporations, which later received the status of a university. Scholasticism united theology and separate sciences, accelerated the creation of the first universities.

Despite the religious orientation, the medieval understanding of the versatile development of the child practically corresponded to the ancient idea of ​​the harmony of soul and body. Labor was seen not as God's punishment, but as a means of personal development.

Philosophical views on education in Europe during the Renaissance.

In the Renaissance (XIV-XVI centuries), the idea of ​​the comprehensive development of the individual as the main goal of education again becomes relevant and is interpreted only as the liberation of man from the ideological and political shackles of feudalism.

The figures of this era criticized medieval scholasticism and mechanical "cramming", advocated a humane attitude towards children, the liberation of the individual from the shackles of feudal oppression and religious asceticism.

If the church taught that a person should place his hopes on God, then a person of the new ideology could only rely on himself, his strength and reason. The pedagogical triad of the Renaissance is classical education, physical development, civic education.

Thus, Thomas More (1478-1533) and Tommaso Campanella (1568-1639), dreaming of creating a new society, raised the question of the need for the all-round development of the individual, and connected its implementation in combining education and upbringing with productive labor.

The French philosopher Michel Montaigne (1533-1592) addressed man as the highest value, believed in his inexhaustible possibilities, expounding his views in his work "Experiments".

Montaigne saw in the child, first of all, a natural individuality. He was a supporter of developing education, which does not load the memory with mechanically memorized information, but contributes to the development of independent thinking, accustoms to critical analysis. This is achieved by studying both the humanities and the natural sciences, which were almost never studied in the schools of that historical period.

Like all humanists, Montaigne opposed the harsh discipline of medieval schools, for an attentive attitude towards children. Education, according to Montaigne, should contribute to the development of all aspects of the child's personality, theoretical education should be supplemented by physical exercises, the development of aesthetic taste, and the education of high moral qualities.

The main idea in the theory of developmental education, according to Montaigne, is that such education is unthinkable without the establishment of humane relations with children. To do this, education must be carried out without punishment, coercion and violence.

He believed that developmental learning is possible only with the individualization of learning, he said: “I do not want the mentor alone to decide everything and only one to speak;

I want him to listen to his pet too.” Here Montaigne follows Socrates, who first forced his students to speak and then spoke himself.

Philosophical views on education in Europe in the era of modern times and the Enlightenment.

In contrast to the previous humanistic education, the new pedagogical thought based its conclusions on the data of experimental studies. The role of natural-science, secular education became more and more obvious.

Thus, the English scientist Francis Bacon (1564-1626) considered the mastering of the forces of nature through experiments as the goal of scientific knowledge. Bacon proclaimed man's power over nature, but considered man to be a part of the surrounding world, that is, he recognized the principle of natural knowledge and education.

At the beginning of the XVII century. Bacon was the first to distinguish pedagogy from the system of philosophical knowledge.

Rene Descartes (1596-1650), a French philosopher, believed that in the process of education it is necessary to overcome the costs of children's imagination, in which objects and phenomena are not seen as they really are. Such properties of the child are contrary to the norms of morality, argued Descartes, because being capricious and getting things that he wants, the child “imperceptibly acquires the conviction that the world exists only” for him and “everything belongs” to him. Convinced of the moral and intellectual harm of children's egocentrism, Descartes advised making every effort to develop students' ability to judge (independently and correctly comprehend their own actions and the world around them).

Among the teachers of the beginning of the New Age, a special place is occupied by the Czech classic teacher, the founder of pedagogical science Jan Amos Komensky (1592-1670).

Comenius wrote 7 volumes of the enormous work "General Advice on the Correction of Human Affairs" (only 2 volumes were printed during his lifetime, the rest were found only in 1935 and later published in the Czechoslovak Socialist Republic).

Comenius was the founder of modern pedagogy. A distinctive feature of Comenius's pedagogical views was that he considered education as one of the most important prerequisites for establishing fair relations between people and peoples. One of the most important ideas in the pedagogical heritage of Comenius is the idea of ​​developmental education.

The worldview of Comenius was formed under the influence of the culture of the Renaissance.

Comenius taught that man is “the most perfect, most beautiful creation”, “a wonderful microcosm”. According to Comenius, "man, guided by nature, can reach everything." Man is harmony in relation to both the body and the soul.

Comenius considered the means of moral education: the example of parents, teachers, comrades;

instructions, conversations with children;

children's exercises in moral behavior;

fight against childish promiscuity and indiscipline.

Didactics of Comenius. Following the sensationalist philosophy, Comenius placed sensory experience as the basis for cognition and learning, theoretically substantiated and detailed the principle of visibility as one of the most important didactic principles, theoretically developed a class-lesson system and practically applied it. Visualization is considered by Comenius to be the golden rule of learning. Comenius was the first to introduce the use of visualization as a general pedagogical principle.

The principle of consciousness and activity presupposes such a nature of learning, when students do not passively, through cramming and mechanical exercises, but consciously, deeply and thoroughly acquire knowledge and skills.

The principle of gradual and systematic knowledge. Komensky considers the consistent study of the fundamentals of sciences and the systematic nature of knowledge to be an obligatory principle of education.

This principle requires students to acquire systematized knowledge in a certain logical and methodical sequence.

The principle of exercise and lasting mastery of knowledge and skills. An indicator of the completeness of knowledge and skills are systematic exercises and repetitions. Comenius put new content into the concepts of "exercise" and "repetition", he set a new task for them - a deep assimilation of knowledge based on the consciousness and activity of students. In his opinion, the exercise should serve not as a mechanical memorization of words, but as an understanding of objects and phenomena, their conscious assimilation, and use in practical activities.

The empiricist-sensualist concept of education by J. Locke (1632-1704).

In his work “Thoughts on Education”, J. Locke paid great attention to the psychological foundations of education, as well as the moral formation of the personality. Denying the presence of innate qualities in children, he likened the child to a “blank slate” (tabula rasa), on which one can write anything, pointing to the decisive role of education as the main means of personality development.

J. Locke put forward the thesis that there is nothing in the mind that would not have been before in sensations (in sensory perceptions, in experience). By this thesis, a person's personal experience was given the main place in his education. Locke argued that the whole development of a person depends primarily on what his specific individual experience turned out to be.

The philosopher in his theory of education argued that if a child cannot receive the necessary ideas and impressions in society, therefore, social conditions must be changed. It is necessary to develop a physically strong and spiritually whole person who acquires knowledge useful to society. Locke argued that good is that which gives lasting pleasure and lessens suffering. And moral good is the voluntary subordination of the human will to the laws of society and nature. In turn, the laws of nature and society are in the divine will - the true basis of morality. Harmony between private and public interests is achieved in prudent and pious conduct.

The ultimate goal of Locke's education is to provide a "sound mind in a sound body." Locke considered physical education as the basis of all subsequent education. All components of education should be interconnected: mental education should be subject to the formation of character.

Locke made the morality of a person dependent on the will and the ability to restrain one's desires. The formation of the will occurs if the child is taught to endure hardships steadfastly, his free, natural development is encouraged, fundamentally rejecting humiliating physical punishments (excluding impudent and systematic disobedience).

It is also necessary to proceed from practical needs in mental training. In learning, according to Locke, the main thing is not memory, but understanding and the ability to make judgments. This requires exercise. Thinking right, Locke believed, is more valuable than knowing a lot.

Locke was critical of schools, he fought for family education with a tutor and a teacher.

The system of upbringing and education according to J. Locke had a practical orientation: "for business activities in the real world."

The purpose of education, according to Locke, is to form a gentleman, a businessman who knows how to "do business sensibly and prudently", belonging to the upper strata of society. That is, the Locke system of education is applicable to the education of children from a wealthy environment.

Locke was convinced of the expediency of social (estate) determination of school education. Therefore, he justifies different types of education: the full-fledged education of gentlemen, people from high society;

limited by the encouragement of industriousness and religiosity - the education of the poor. In the project “On Workers' Schools,” the thinker proposes the creation of special shelters at the expense of charitable foundations - schools for poor children aged 3-14, where they must pay for their maintenance with their work.

The French thinker Jean-Jacques Rousseau (1712-1778) came out with a strong critique of the class system of education, which suppressed the personality of the child. His pedagogical ideas are imbued with the spirit of humanism. Putting forward the thesis of active learning, the connection of education with the life and personal experience of the child, insisting on labor education, Rousseau pointed out a progressive way to improve the human personality.

Rousseau proceeded from the idea of ​​the natural perfection of children. In his opinion, education should not interfere with the development of this perfection, and therefore children should be given complete freedom, adapting to their inclinations and interests.

Jean-Jacques Rousseau expounded pedagogical views in the book "Emile, or on Education". Rousseau criticizes the bookish nature of learning, divorced from life, suggests teaching what the child is interested in, so that the child himself is active in the process of learning and upbringing;

The child must be trusted with his self-education. Rousseau was a supporter of the development of independent thinking in children, insisting on the activation of learning, its connection with life, with the personal experience of the child, he attached special importance to labor education.

To the pedagogical principles of J.-J. Rousseau include:

2. Knowledge should be obtained not from books, but from life. The bookish nature of education, isolation from life, from practice, are unacceptable and destructive.

3. It is necessary to teach everyone not the same thing, but to teach what is interesting to a particular person, what corresponds to his inclinations, then the child will be active in his development and learning.

4. It is necessary to develop in the student observation, activity, independence of judgment on the basis of direct communication with nature, life, and practice.

Factors influencing the development of personality, according to Rousseau, are nature, people, things. Rousseau developed a coherent personality formation program that provided for natural mental, physical, moral, and labor education.

Ideas J.-J. Rousseau was further developed and put into practice in the works of the Swiss educator Johann Heinrich Pestalozzi (1746-1827), who argued that the goal of education is the development of humanity, the harmonious development of all human strengths and abilities. The main work "Lingard and Gertrude". Pestalozzi believed that education contributes to the self-development of a person's abilities: his mind, feelings (heart) and creativity (hands).

He believed that education should be natural: it is designed to develop the spiritual and physical forces inherent in human nature in accordance with the child's desire for all-round activity.

Pedagogical principles of Pestalozzi:

1. All learning must be based on observation and experience and then rise to conclusions and generalizations.

2. The learning process should be built through a sequential transition from part to whole.

3. Visibility is the foundation of learning. Without the use of visualization, it is impossible to achieve correct ideas, the development of thinking and speech.

4. It is necessary to fight against verbalism, "the verbal rationality of education, capable of forming only empty talkers."

5. Education should contribute to the accumulation of knowledge and at the same time develop mental abilities, thinking of a person.

Philosophical and psychological foundations of pedagogy by I.F. Herbart.

The German philosopher Johann Friedrich Herbart (1776-1841) played a significant role in developing the pedagogical foundations of education. The main work "General Pedagogy Deduced from the Purpose of Education".

Pedagogy was understood as the science of the art of education, able to strengthen and defend the existing system. Herbart has no labor education - he sought to educate a thinker, not a doer, and paid great attention to religious education.

The purpose of education is the formation of a virtuous person who knows how to adapt to existing relationships, respecting the established legal order.

The goal of education is achieved by developing the versatility of interests and creating on this basis an integral moral character, guided by five moral ideas:

inner freedom, perfection, goodwill, law, justice.

Tasks of moral education:

1. Keep the pupil.

2. Determine the pupil.

3. Establish clear rules of conduct.

4. Do not give grounds for the pupil to doubt the truth.

5. Excite the child's soul with approval and censure.

Formation and development of classical education in the XIX - XX centuries.

The classics of German philosophy (I. Kant, J. G. Fichte, G. V. Hegel) in their theories paid attention to the problems of upbringing and education.

Immanuel Kant (1724-1804) believed that a person can achieve a reasonable life, personal freedom and tranquility only if he masters the “science of morality, duty and self-control”, which he brings into line with certain, established forms of knowledge .

I. Kant noted that a person must improve himself, educate himself, develop moral qualities in himself - this is the duty of a person ... It is not necessary to teach thoughts, but to think;

the listener must not be led by the hand, but he must be led if they want him to be able to walk independently in the future.

Georg Wilhelm Friedrich Hegel (1770-1831) argued that man is a product of history, and that reason and self-knowledge are the results of human civilization. G. V. F. Hegel assigned the role of creator and creator to man. He highly appreciated the transformative role of education.

G. Hegel believed that pedagogy is the art of making people moral: it considers a person as a natural being and indicates the path following which he can be born again, turn his first nature into a second - spiritual, in such a way that this spiritual becomes for him habit.

Johann Gottlieb Fichte (1762-1814) considered education as a way for people to realize their nation, and education as an opportunity to acquire national and world culture.

Karl Marx (1818-1883), Friedrich Engels (1820-1895) proposed a new approach to solving the problem of personality formation and the place of education in human development. The development of communist ideology, class irreconcilability, a communist vision of the world and attitude towards it, devotion to the cause of communism - these are the decisive demands of Marxists for the education of the personality of a new person in a new society. Karl Marx and Friedrich Engels believed that the development of large-scale production and scientific and technological progress do not in themselves lead to the replacement of the "partial worker" by a comprehensively developed personality. They associated the positive meaning of the law of “change of labor” with the conquest of political power by the proletariat, and the development of the individual with his involvement in the class struggle - with “revolutionary practice”.

In the 20th century, existentialism, the philosophy of the existence of the individual, had a great influence on education. Within the framework of the existentialist view of the world, education begins not with the study of nature, but with the comprehension of human essence, not with the development of alienated knowledge, but with the disclosure of the moral "I". The teacher is only one of the sources of self-directed growth of the student, he creates an environment that allows each student to make informed decisions. What is being studied must have some meaning in the life of the student, he must not only accept certain knowledge and values, but experience them.

In this regard, pedagogical anthropology (I. Derbolav, O.F. Bolnov, G. Roth, M.I. Langeveld and others), based on philosophical anthropology (M. Scheler, G. Plessner, A.

Portman, E. Cassirer and others), understands a person as a spiritual and bodily integrity, which is formed in the process of upbringing and education.

One of the founders of philosophical anthropology, Max Scheler (1874-1928), believed that a person occupies a place in the universe that allows him to know the essence of the world in its authenticity. Scheler said that there are stages in the development of life - from plants and animals to human existence.

Scheler placed man in the highest place in the Cosmos. All living things are permeated by a rush of inclinations. Scheler distinguished three stages in this outburst of instincts:

in the plant world, attraction is still unconscious, devoid of feelings and ideas;

in the animal world, the impulse of inclinations acquires the ability to express itself in behavior, instincts, associative memory and practical mind;

the highest step is the life of a person who has a spirit. Thanks to the spirit, a person is able to draw a distance between himself and the world, turn to history and become a creator of culture.

Educational concepts in the philosophy of pragmatism (J. Dewey) and existentialism (M. Buber).

One of the leaders in the philosophy of pragmatism, John Dewey (1859 - 1952), understood education as the acquisition of knowledge in the process of life experience. According to Dewey, the degree and type of human development that we have found in him at the present moment is his education.

This is a permanent function, it does not depend on age.

He advocated a narrowly practical, pragmatic orientation of education, believed that it was possible to positively influence the life of every person, taking care of the health, recreation and career of the future family man and member of society. It was proposed to make the child an object of intense influence of various factors of formation: economic, scientific, cultural, ethical, etc.

Education, in Dewey's understanding, is a continuous reconstruction of the personal experience of children based on innate interests and needs. Dewey's ideal of pedagogy was the "good life". Pedagogy, according to Dewey, should become only an "instrument of action."

Pragmatists have developed a method of teaching by doing something. Dewey considered labor training and education at school as a condition of general development. In Dewey's opinion, labor studies should become the center around which scientific studies are grouped.

Martin Buber (1878-1965) was a theistic-existentialist philosopher and writer. The initial concept of Buber's philosophy is the concept of dialogue between I and You. This dialogue is a relationship, the ratio of two equal beginnings - I and You.

Dialogue does not imply a desire to change the other, to judge him, or to convince him that he is right. Such an attitude of hierarchy is alien to dialogue.

Dialogue, according to Buber, is of three types:

1. Technically instrumental dialogue, due to the need to carry out everyday worries and the subject orientation of understanding.

2. The monologue, expressed in the form of a dialogue, is not directed at the other, but only at oneself.

3. Genuine dialogue, in which not just personal knowledge is actualized, but the whole being of a person, and in which being-in-oneself coincides with being-in-the-other, with the being of a dialogue partner. Genuine dialogue presupposes a turn to the partner in all his truth, in all his being.

He defined the educational attitude as dialogic, including the attitude of two personalities, which is to some extent determined by the element of embracing (Umfassung). Coverage is understood by Buber as a simultaneous experience of comprehending both one's own action and the action of a partner, due to which the essence of each of the partners in the dialogue is actualized and the implementation of the fullness of the specificity of each of them is achieved.

The upbringing and educational attitude is constituted by the moment of embracing.

The act of embracing for upbringing and education is constitutive, it, in fact, forms a pedagogical attitude, however, with one caveat: it cannot be mutual, since the teacher educates the student, but there can be no teacher upbringing. The pedagogical attitude is asymmetrical: the educator is at two poles of the educational attitude, the student is at only one.

The specificity of the formulation of the solution of education in Russian philosophical thought of the XIX - XX centuries.

At the beginning of the XIX century. ideas of the European Enlightenment began to spread in Russia.

The main provisions of the educational concept were the ideas of Orthodoxy, autocracy and nationality. The first two principles (Orthodoxy and autocracy) corresponded to the idea of ​​statehood in Russian politics. The principle of nationality, in essence, was the translation of the Western European idea of ​​national revival into the nationalism of the Russian autocratic state.

For the first time, the government asked itself whether it was possible to combine the world's pedagogical experience with the traditions of national life. Minister of Education S. S. Uvarov saw the value of this experience, but considered it premature to involve Russia in full: “Russia is still young. It is necessary to prolong her youth and in the meantime educate her.

The search for "original" enlightenment divided the Russian intelligentsia of the 1840s. into two camps: Slavophiles and Westerners.

Slavophiles (philosopher and publicist Ivan Vasilievich Kireevsky, philosopher and poet Alexei Stepanovich Khomyakov, literary critic, poet and historian Stepan Petrovich She vyrev put forward and actively defended the idea of ​​educating a “whole person”, combining national character traits and universal human qualities in their education. They put its task is to harmonize the development of Russian education itself with world achievements in the field of education.

They reflected on the problem of mutual enrichment of the Western and national pedagogical traditions. The Slavophiles saw religiosity, morality and love for one's neighbor as the basis of folk, national education.

Thinkers who are usually called Westerners (Alexander Ivanovich Herzen, Vissarion Grigoryevich Belinsky, Nikolai Vladimirovich Stankevich, Vladimir Fedorovich Odoevsky, Nikolai Platonovich Ogarev) advocated the development of Russian pedagogy according to models historically worked out in Western Europe, opposed the class serf traditions of education and training defended the rights of the individual to self-realization.

From these positions, the solution of questions of education was seen as an urgent need. Many Westerners expressed radical pedagogical ideas. In contrast to the official position, the best features inherent in the people were interpreted differently, emphasizing the desire of the Russian person for social change, and it was proposed to encourage such a desire through education.

It would be wrong to reduce the social Russian pedagogical thought of the first half of the 19th century. to the ideological controversy of the Slavophiles and Westerners, in particular, Nikolai Gavrilovich Chernyshevsky (1828-1889) saw the task of education in the formation of a new person - a true patriot, close to the people and knowing their needs, a fighter for the embodiment of the revolutionary idea. The most important principle of education is the unity of word and deed.

The great Russian writer Tolstoy LN (1828-1910), being critical of borrowing Western experience, believed that it was necessary to look for our own ways of developing domestic education.

At all stages of his educational activities, Tolstoy was guided by the idea of ​​free education. Following Rousseau, he was convinced of the perfection of children's nature, which is harmed by the direction of education. He wrote: "Intentionally shaping people according to known patterns is fruitless, illegal and impossible." For Tolstoy, education is self-development, and the task of the teacher is to help the student develop himself in the direction that is natural for him, to protect the harmony that a person has from birth.

Following Rousseau, Tolstoy at the same time seriously disagrees with him: if the former’s credo is “freedom and nature”, then for Tolstoy, who notices the artificiality of Rousseau’s “nature”, the credo is “freedom and life”, which means taking into account not only the features and interests of the child, but also his way of life. Proceeding from these principles, Tolstoy at the Yasnaya Polyana school even went so far as to give children the freedom to study or not to study. There were no homework assignments, and the peasant child went to school "carrying only himself, his receptive nature and the confidence that school would be as fun today as it was yesterday."

“Free disorder” reigned in the school, the schedule existed, but was not strictly observed, the order and the curriculum were coordinated with the children. Tolstoy, recognizing that “a teacher always involuntarily seeks to choose a convenient way of education for himself,” replaced lessons with fascinating educational stories, free conversation, games that develop imagination and are based not on abstractions, but on examples of everyday life that are close and understandable to schoolchildren. The count himself taught mathematics and history in high school, conducted physical experiments.

The principles of Russian religious and philosophical anthropology found expression in pedagogy to a large extent. The anthropological paradigm of education was most developed in Russian cosmism, which affirmed the idea of ​​the inseparable connection of man with the Cosmos, the Universe. A person is constantly in the process of development, changing not only the world around him, but also himself, his idea of ​​himself.

The values ​​of Russian cosmism are God, Truth, Love, Beauty, Unity, Harmony, Absolute Personality. According to these values, the goal of education is the formation of a whole person, an absolute personality, the more creatively a person is educated, the more harmony, love, knowledge he will bring to the life of society and the Universe. The idea of ​​a close, inseparable connection between man and nature is proclaimed, which leads to natural conformity in education, i.e., human development cannot be isolated from the experience of comprehending oneself and the world around.

Solovyov V. S. (1853-1900), having formulated the concept of God-manhood, gave education the most important role in the fulfillment of the divine mission of man.

Bulgakov S. N. (1871-1944) defines man as the center of the universe, the unity of the microcosm and macrocosm, puts forward humanity as a whole, as a true subject of creative activity.

Karsavin L.P. (1882-1952), developing the philosophy of personality, proceeded from the understanding of it as a “bodily-spiritual, definite, uniquely original and multifaceted being”. Personality, according to Karsavin, is dynamic, it reveals itself as self-unity, self-separation and self-reunification.

Berdyaev N. A. (1874-1948) in the work "The Meaning of Creativity: The Justification of Man"

(1916), considering a person as a point of intersection of two worlds - divine and organic, he was convinced that in education one should proceed from a person - a “microcosm”, who needs “initiation into the mystery of himself”, salvation in creativity. Berdyaev N. A.

recognized the individual as the primary creative reality and the highest spiritual value, and the whole world as a manifestation of the creative activity of God. Berdyaev spoke about the boundless creativity of the personality, believed in the possibility of self-knowledge and self-development of its spiritual essence, saying that any existence devoid of creative movement would be flawed.

Frank S. L. (1877-1950) noted that a person is a self-overcoming creature, transforming himself - this is the most accurate definition of a person.

Rozanov V. V. (1856-1919) notes that the richest inner world of a person is waiting for a “touch” in order to “crack and reveal its content”. It is about enlightenment that “awakens, unfolds the wings of the soul, elevates a person to the awareness of his own self and his place in life, introduces him to the highest values” (which Rozanov saw in religion).

Rozanov V. V. emphasizes the activity, creative nature of individual consciousness, which is not limited to either rational thinking (although ordinary education appeals to such a mind), or a simple reflection of the outside world in sensations and perceptions, but has a selective, personal (intentional) character .

True education is based on a deeply individual experience, understanding, on the "experience of the heart", on a "feeling" biased attitude towards the world - only in this way is the inner culture of a person achieved. Therefore, Rozanov V. V. speaks of the first principle of education - the "principle of individuality", from which follows the requirement of an individual approach to the student in the very process of education, which must be elastic in its forms, "flexible in application to the inexhaustible variety of individual developments ".

The second principle of education is the "principle of integrity", which requires continuity of perception, lack of discontinuity in knowledge, artistic feeling, due to which the integrity of the individual and the integrity of her perception of the world are preserved. Aesthetic education in Rozanov V.V. is the key to preserving the integrity of the person himself and the integrity of his worldview.

The third principle of education is the principle of "unity of type", i.e. "impressions must come from the source of any one historical culture (Christianity, or classical antiquity, or science), where they all developed from each other." We are talking about the recognition of the principle of the historical nature of any culture and the historicity of a person who is always involved in a particular culture.

Rozanov V.V. comes to the conclusion that classical education is the most acceptable for the school, but, of course, if it complies with the above three principles. He does not deny the importance of science, but regards it as a "difficult and solitary matter", interest in which may arise in universities.

The restructuring of classical education in accordance with the above principles will allow, according to Rozanov V.V., to speak of a “new school” - free and elastic, where relations between students, as well as “elected teachers and students who freely chose them” are based on deep personal communication. Criticizing the state system of education, the philosopher pinned his hopes on the development of private educational institutions, where "a warm atmosphere of family relations between the educator and pupil" is possible.

Lecture 5, 6. Development of philosophical and anthropological ideas in education.

The pedagogical system of Ushinsky K.D.

Ushinsky Konstantin Dmitrievich (1824-1870) - an outstanding Russian teacher and gog theorist and practitioner.

Substantiating his view on upbringing, education, Ushinsky proceeds from the position that "if we want to educate a person in all respects, we must know him in all respects." He showed that "to know a person in every respect" is to study his physical and mental features.

The purpose of education, according to Ushinsky K.D., is the formation of an active and creative personality, the preparation of a person for physical and mental labor as the highest form of human activity, the education of a perfect person.

This is a very capacious, complex definition, which includes humanity, education, diligence, religiosity, patriotism. Considering the positive role of religion in the formation of public morality, the scientist at the same time advocated its independence from science and school, opposed the leading role of the clergy in the school.

To achieve educational goals, Ushinsky K. D. considered a wide range of pedagogical phenomena in line with the ideas of nationality and folk school. He said that the Russian national school is an original, original school, it corresponds to the spirit of the people themselves, their values, their needs, and the national cultures of the peoples of Russia.

The problems of moral education are presented by K. D. Ushinsky as social and historical. In moral education, he assigned one of the main places to patriotism. His system of moral upbringing of a child ruled out authoritarianism, it was built on the strength of a positive example, on the reasonable activity of a child. He demanded from the teacher the development of active love for a person, the creation of an atmosphere of camaraderie.

The new pedagogical idea of ​​Ushinsky K. D. was to set the task for the teacher to teach students how to learn. Ushinsky K. D. approved the principle of nurturing education, which is the unity of education and upbringing.

Thus, Ushinsky K. D. is rightfully considered the founder of scientific pedagogy in Russia.

Ushinsky K.D. believed that certain principles should be followed in education and training:

1. Education should be built taking into account the age and psychological characteristics of the child's development. It must be strong and consistent.

2. Training should be based on the principle of visibility.

3. The course of learning from the concrete to the abstract, the abstract, from ideas to thoughts is natural and is based on the clear psychological laws of human nature.

4. Education should develop the mental strength and abilities of students, as well as provide the knowledge necessary for life.

5. Following the principle of developing education, he protested against the separation of the functions of education and training, pointing to the unity of these two principles in the formation of a harmoniously developed personality.

6. He singled out two factors of the educational impact on the child - the family and the personality of the teacher.

7. With regard to Russia, he singled out three principles of education: nationality, Christian spirituality and science.

The development of the doctrine of man and personality in the Soviet period (Gessen S.I., Shchedrovitsky G.P.).

Pedagogical ideas of Gessen S.I.

Gessen Sergey Iosifovich (1887–1950) - philosopher, scientist, teacher. The main work "Fundamentals of Pedagogy" (with the characteristic subtitle "Introduction to Applied Philosophy") (1923) is now recognized as one of the best in the 20th century.

Hessen's main idea is about the culturological function of education, introducing a person to the values ​​of culture in the entire array, turning a natural person into a "cultural" one. Sharply contradicting the educational policy and ideology of the Bolshevik state, Hessen's concept not only was not used, but made him an enemy of the Soviet regime, subject to expulsion, if not destruction. S. Gessen turned out to be one of the passengers of the “philosophical ship”, on which in 1922 the color of her intelligentsia was expelled from Russia.

Hessen interprets pedagogy as the science of the art of activity, as a practical science that establishes the norms of our activity. Pedagogy appears as an applied philosophy, as a general theory of education that contributes to the assimilation of cultural values ​​by a person, for philosophy is the science of "values, their meaning, composition and laws."

Accordingly, all sections of pedagogy correspond to the main sections of philosophy.

Hessen points to the coincidence of the goals of culture and education: “Education is nothing but the culture of the individual. And if, in relation to the people, culture is a set of inexhaustible goals-tasks, then in relation to the individual, education is an inexhaustible task. Education in its essence can never be completed.

Hessen, quite in the spirit of Russian philosophy, focuses on the vital character of education, its significance for solving vitally important, and not abstract, theoretical tasks. The process of individualization, autonomization of the personality is considered by Hessen not as isolation, but as familiarization with the supra-personal.

The assimilation of cultural values ​​in the process of education is not limited to passive familiarization with what has already been achieved by generations, but involves individual creative efforts that bring something new and original to the world.

Hessen interprets freedom broadly, identifying it with creativity: “Freedom is the creativity of the new, which has not existed in the world before. I am free when I resolve some difficult task that has arisen before me in my own way, in a way that no one else could solve it. And the more irreplaceable and individual my action is, the more free it is.

Thus, to become free means to become a person, step by step overcoming coercion and at the same time striving for self-realization.