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Fortune telling

Axiological foundations of the educational process c. Cheat sheet: Axiological tasks of pedagogy

Fortune telling - 12/29/2023

Since the second half of the 20th century, a new methodological approach has confidently gained its position in pedagogical science - the axiological (value) approach in its humanitarian version. A retrospective look at values allows us to identify two other options for considering them: religious and technocratic. In the technocratic version, technology is considered as the greatest value of society, which dictates a person’s way of thinking and acting. This depersonalizes the personality, forms a performer and an intellectual consumer. This social position of a person in the course of social development has given rise to a lot of global problems, the solution of which depends on the person himself, his spiritual and moral health. Therefore, in the study of pedagogical phenomena, an axiological approach is important, which is organically inherent in humanistic pedagogy. In it, a person is considered as the highest value of society and an end in itself for social development. This necessitated the development of a new education system in the light of the humanistic paradigm. Its formation is accompanied by significant changes in the pedagogical theory and practice of the educational process: different content, different approaches, relationships, and a different pedagogical mentality are proposed. An important role is given to the formation of the student’s value sphere, which is a regulator of the individual’s social behavior.

When studying this topic, it is important to understand the content of a number of value concepts: value, assessment, value attitude, value orientation. The category “value” is one of the general scientific concepts; in science there is no unambiguity in its definition. It is applied to a specific person, society, natural and social phenomena. Values include only positively significant events, objects and their properties, the usefulness, significance and necessity of which a person is aware of, showing a positive attitude towards them. The perception and assimilation of the objective-substantive side of an object, the assessment of its properties from the point of view of their necessity, usefulness, pleasantness, etc. to satisfy the needs and interests of the individual is carried out in the course of the individual’s evaluative activity. If the value is objective and positive, then the assessment expresses a subjective attitude towards the value, therefore it can be true (corresponds to the value) or false (does not correspond to the value), positive or negative. Evaluation as a process aimed at realizing (accepting or not accepting) a value by an individual leads to the formation of a value attitude. A person’s attitude to various values is determined by his value orientation, which is an important component of the highest substructural in the personality structure according to K.K. Platonov.

In social psychology, it has been established that values in the consciousness of an individual are structured in a certain way, and some hierarchical dependence is observed. At the top of the hierarchy there may be one or several basic life-defining values. In the value system of the individual, there is a certain core, a limited number of fairly stable values of the individual that are important for him. There is also a periphery that has values of a lesser degree of generality and is a value reserve. Each person has their own, unique, individual value system, but throughout life it does not remain unchanged. By choosing a specific area of activity, a person also chooses the values associated with it. A change in activity makes it necessary to abandon old values and find new ones. Therefore, it is necessary to include only a limited number of basic enduring values in the content of education.1

Pedagogical activity has its own axiological characteristics, which reflect its humanistic meaning and influence the development of pedagogy and educational practice. The authors of the theory of the holistic pedagogical process identify three groups of pedagogical values: personal, group, social.

Axiology– philosophical doctrine about the material, cultural, spiritual, moral and psychological values of the individual, collective, society, their relationship with the world of reality, changes in the value-normative system in the process of historical development. In modern pedagogy it acts as its methodological basis, defining the pedagogical system. views based on understanding and affirmation of the value of human life, education and training, ped. activities and education (1, p.7).

Pedagogical values– norms that regulate pedagogical activity and act as a cognitive-acting system that serves as a mediating and connecting link between the established worldview in the field of education and the activities of the teacher (2, p. 116).

Value orientations– 1) a person’s selective attitude towards material and spiritual values, the system of his attitudes, beliefs, preferences, expressed in consciousness and behavior; 2) a way for a person to differentiate objects according to their significance (1, pp. 163-164).

The essence of pedagogical axiology is determined by the specifics of pedagogical activity, its social role and personality-forming opportunities. Axiological characteristics of pedagogical activity reflect its humanistic meaning. In fact, pedagogical values are those features that allow not only to satisfy the needs of the teacher, but also serve as guidelines for his social and professional activity aimed at achieving humanistic goals.

Pedagogical values, like any other spiritual values, are not affirmed in life spontaneously. They depend on social, political, economic relations in society, which largely influence the development of pedagogy and educational practice. Moreover, this dependence is not mechanical, since what is desirable and necessary at the level of society often comes into conflict, which is resolved by a particular person, a teacher, by virtue of his worldview and ideals, by choosing methods of reproduction and development of culture.

Pedagogical values are norms that regulate pedagogical activity and act as a cognitive-acting system that serves as a mediating and connecting link between the established social worldview in the field of education and the activities of the teacher. They, like other values, are syntagmatic in nature, that is, they are formed historically and are recorded in pedagogical science as a form of social consciousness in the form of specific images and ideas. Mastery of pedagogical values occurs in the process of carrying out pedagogical activities, during which their subjectification occurs. It is the level of subjectivization of pedagogical values that serves as an indicator of the personal and professional development of a teacher.

With changes in social conditions of life, the development of the needs of society and the individual, pedagogical values are also transformed. Thus, in the history of pedagogy, changes can be traced that are associated with the replacement of scholastic teaching theories with explanatory-illustrative ones and, later, with problem-based and developmental theories. The strengthening of democratic tendencies led to the development of non-traditional forms and methods of teaching. The subjective perception and assignment of pedagogical values is determined by the richness of the teacher’s personality, the direction of his professional activity, reflecting the indicators of his personal growth.

A wide range of pedagogical values requires their classification and ordering, which will make it possible to present their status in the general system of pedagogical knowledge. However, their classification, like the problem of values in general, has not yet been developed in pedagogy. True, there are attempts to define a set of general and professional pedagogical values. Among the latter, there are such as the content of pedagogical activity and the opportunities for personal self-development determined by it; the social significance of pedagogical work and its humanistic essence, etc.

However, as already noted in the fourth chapter, pedagogical values differ in the level of their existence, which can become the basis for their classification. On this basis, personal, group and social pedagogical values are distinguished.

The axiological Self as a system of value orientations contains not only cognitive, but also emotional-volitional components that play the role of its internal reference point. It assimilates both socio-pedagogical and professional-group values, which serve as the basis for an individual-personal system of pedagogical values. This system includes:

values associated with an individual’s affirmation of his role in the social and professional environment (the social significance of a teacher’s work, the prestige of teaching activity, recognition of the profession by his closest personal environment, etc.);

values that satisfy the need for communication and expand its circle (communication with children, colleagues, reference people, experiencing childhood love and affection, exchange of spiritual values, etc.);

values oriented towards the self-development of creative individuality (opportunities for the development of professional and creative abilities, familiarization with world culture, studying a favorite subject, constant self-improvement, etc.);

values that allow for self-realization (the creative, variable nature of a teacher’s work, the romance and excitement of the teaching profession, the opportunity to help socially disadvantaged children, etc.);

values that make it possible to satisfy pragmatic needs (opportunities for obtaining a guaranteed public service, wages and vacation duration, career growth, etc.).

Among the mentioned pedagogical values, we can distinguish values of self-sufficient and instrumental types, which differ in subject content. Self-sufficient values are value-goals that include the creative nature of a teacher’s work, prestige, social significance, responsibility to the state, the possibility of self-affirmation, love and affection for children. Values of this type serve as the basis for the personal development of both teachers and students. Values-goals act as the dominant axiological function in the system of other pedagogical values, since the goals reflect the main meaning of the teacher’s activity.

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§ 1. Justification of the humanistic methodology of pedagogy

A comparison of successes in education in different countries shows that they are a consequence of the development of the philosophy of education in these countries, as well as the degree of its “ingrowth” into pedagogical theory and practice. An appeal to the pedagogical works of European scientists (XVIII-XIX centuries) also demonstrates that the advanced achievements of educational practice are associated with the level of development of philosophy in general and the philosophy of education in particular. Modern European school and education in its main features have developed under the influence of philosophical and pedagogical ideas that were formulated by J. A. Komensky, I. G. Pestalozzi, F. Frebel, I. G. Herbart, F. A. Disterweg, J. Dewey and other classics of pedagogy. Their ideas formed the basis of the classical model of education, which during the 19th-20th centuries. evolved and developed, nevertheless remaining unchanged in its main characteristics: the goals and content of education, forms and methods of teaching, ways of organizing the pedagogical process and school life.

Domestic pedagogy of the first half of the 20th century. was based on a number of ideas that have now lost their significance, which is why they were subjected to sharp criticism. Among these ideas was the interpretation of the ideal of education. Educated means knowledgeable and able to use knowledge. The knowledge paradigm reduced the content of education to knowledge of the fundamentals of science, and the idea of learning and development to the process and result of acquiring knowledge in education. The methods of constructing educational subjects were based on the idea of sequential accumulation of knowledge. Among the forms of education, the class-lesson teaching system took priority.

It was these pedagogical ideas, their justification and implementation that human science disciplines diligently worked on - from the physiology of higher nervous activity to educational psychology, which added to them leading psychological concepts: zones of proximal development (L.S. Vygotsky), internalization, or assimilation (S L.L. Rubinshtein), the social situation of development (L.I. Bozhovich), the phased formation of mental actions (P.Ya. Galperin), the formation of the psyche in learning (V.V. Davydov).

Since the 1960s. Russian culture has been enriched with the ideas of dialogue, cooperation, joint action, the need to understand someone else’s point of view, respect for the individual, his rights, the conditioning of life by higher transcendental principles, which were not translated by pedagogy into educational practice. In this regard, it became obvious that the classical model of education no longer meets the requirements of society and modern production. There is a need for philosophical and pedagogical ideas that can become a methodology for new pedagogy and intellectual reconstruction of the traditional educational process.

The development of philosophy of education acts as a condition for theoretical understanding of teaching practice alternative to the traditional understanding. The system of ideas and concepts established in pedagogical science, based on the philosophical ideas of classical education, is not suitable for describing modern pedagogical innovations. Their theoretical understanding presupposes different ideological and philosophical concepts about education. This also explains the fact that attempts to reform schools in the last decade have turned out to be unproductive (E.D. Dneprov).

Success in the field of education is largely ensured by the synthesis of scientific knowledge in the field of human studies, the integration of which in pedagogy is carried out precisely through the philosophy of education. Today we can say that the time of global philosophical systems (for example, Marxism, personalism, neo-Thomism, etc.), claiming to be the only truth and normative guidance, has become only a thing of history. Modern philosophical teachings recognize their conditioning by a certain culture, traditions and allow the inclusion in the dialogue mode of other philosophical views on the world, other cultures, during the interaction of which the characteristics of each individual culture become visible and understandable.

The leading trend of modern pedagogical science is its appeal to its ideological foundations, a “return” to the individual. The same trend characterizes modern pedagogical practice. The reorientation of pedagogy and practice towards man and his development, the revival of the humanistic tradition, which, however, never faded in the culture of mankind and was preserved by science, is the most important task set by life itself. Its solution requires, first of all, the development of a humanistic philosophy of education, which acts as a methodology of pedagogy.

Based on this, the methodology of pedagogy should be considered as a set of theoretical provisions about pedagogical knowledge and the transformation of reality, reflecting the humanistic essence of the philosophy of education. It would be premature to claim that such a methodology of pedagogy has already been developed today.

A person is constantly in a situation of ideological (political, moral, aesthetic, etc.) assessment of current events, setting tasks, searching for and making decisions and their implementation. At the same time, his attitude to the surrounding world (society, nature, himself) is associated with two different, although interdependent, approaches - practical and abstract-theoretical (cognitive). The first is caused by a person’s adaptation to rapidly changing phenomena in time and space, and the second pursues the goal of understanding the laws of reality.

However, as is known, scientific knowledge, including pedagogical knowledge, is carried out not only out of love for truth, but also with the aim of fully satisfying social needs. In this regard, the content of the evaluative-target and effective aspects of human life is determined by the focus of the individual’s activity on comprehension, recognition, actualization and creation of material and spiritual values that make up the culture of mankind. The role of the mechanism of connection between practical and cognitive approaches is played by the axiological, or value-based approach, which acts as a kind of “bridge” between theory and practice. It allows, on the one hand, to study phenomena from the point of view of the possibilities inherent in them to meet people's needs, and on the other hand, to solve the problems of humanizing society.

1 Axiology (from the Greek axia - value and logos - teaching) is a philosophical doctrine about the nature of values and the structure of the value world.

The meaning of the axiological approach can be revealed through a system of axiological principles, which include:

equality of philosophical views within the framework of a single humanistic value system while maintaining the diversity of their cultural and ethnic characteristics;

the equivalence of traditions and creativity, recognition of the need to study and use the teachings of the past and the possibility of spiritual discovery in the present and future, mutually enriching dialogue between traditionalists and innovators;

existential equality of people, sociocultural pragmatism instead of demagogic debates about the foundations of values; dialogue and asceticism instead of messianism and indifference.

According to this methodology, one of the primary tasks is to identify the humanistic essence of science, including pedagogy, its relationship to man as a subject of knowledge, communication and creativity. This leads to a consideration of the value aspects of philosophical and pedagogical knowledge, its “human dimension”, principles, and through them the humanistic, human essence of culture as a whole. It is the humanistic orientation of the philosophy of education that creates a solid foundation for the future of humanity. Education as a component of culture in this regard acquires special significance, since it is the main means of developing the humanistic essence of a person.

§ 2. The concept of pedagogical values and their classification

Pedagogical values are norms that regulate pedagogical activity and act as a cognitive-acting system that serves as a mediating and connecting link between the established social worldview in the field of education and the activities of the teacher. They, like other values, have a syntagmatic character, i.e. formed historically and recorded in pedagogical science as a form of social consciousness in the form of specific images and ideas. Mastery of pedagogical values occurs in the process of carrying out pedagogical activities, during which their subjectification occurs. It is the level of subjectivization of pedagogical values that serves as an indicator of the personal and professional development of a teacher.

Values associated with an individual’s affirmation of his role in the social and professional environment (the social significance of a teacher’s work, the prestige of teaching activity, recognition of the profession by his closest personal environment, etc.);

Values that satisfy the need for communication and expand its circle (communication with children, colleagues, reference people, experiencing children's love and affection, exchange of spiritual values, etc.);

Values that focus on the self-development of creative individuality (opportunities for the development of professional and creative abilities, familiarization with world culture, studying a favorite subject, constant self-improvement, etc.);

Values that allow for self-realization (the creative, variable nature of a teacher’s work, the romance and excitement of the teaching profession, the possibility of helping socially disadvantaged children, etc.);

Values that make it possible to satisfy pragmatic needs (opportunities for obtaining a guaranteed public service, wages and vacation duration, career growth, etc.).

By searching for ways to realize the goals of pedagogical activity, the teacher chooses his professional strategy, the content of which is the development of himself and others. Consequently, value-goals reflect state educational policy and the level of development of pedagogical science itself, which, being subjectified, become significant factors in pedagogical activity and influence instrumental values, called value-means. They are formed as a result of mastering theory, methodology and pedagogical technologies, forming the basis of a teacher’s professional education.

Values-means are three interconnected subsystems: actual pedagogical actions aimed at solving professional, educational and personal development tasks (teaching and education technologies); communicative actions that allow the implementation of personal and professionally oriented tasks (communication technologies); actions that reflect the subjective essence of the teacher, which are integrative in nature, since they combine all three subsystems of actions into a single axiological function. Values-means are divided into groups such as values-attitudes, values-quality and values-knowledge.

Values-attitudes provide the teacher with an expedient and adequate construction of the pedagogical process and interaction with its subjects. The attitude towards professional activity does not remain unchanged and varies depending on the success of the teacher’s actions, on the extent to which his professional and personal needs are satisfied. The value attitude to pedagogical activity, which sets the way the teacher interacts with students, is distinguished by a humanistic orientation. In value relations, self-relations are equally significant, i.e. the teacher’s attitude towards himself as a professional and an individual.

In the hierarchy of pedagogical values, values-qualities have the highest rank, since it is in them that the essential personal and professional characteristics of a teacher are manifested or exist. These include diverse and interconnected individual, personal, status-role and professional-activity qualities. These qualities turn out to be derived from the level of development of a number of abilities: predictive, communicative, creative, empathetic, intellectual, reflective and interactive.

Values-attitudes and values-qualities may not provide the necessary level of implementation of pedagogical activity if another subsystem is not formed and assimilated - the subsystem of values-knowledge. It includes not only psychological, pedagogical and subject knowledge, but also the degree of their awareness, the ability to select and evaluate them on the basis of a conceptual personal model of pedagogical activity.

A teacher’s mastery of fundamental psychological and pedagogical knowledge creates conditions for creativity, alternativeness in organizing the educational process, allows one to navigate professional information, track the most significant information and solve pedagogical problems at the level of modern theory and technology, using productive creative techniques of pedagogical thinking.

Thus, the named groups of pedagogical values, generating each other, form an axiological model that has a syncretic character. It manifests itself in the fact that goal values determine means values, and relationship values depend on goal values and quality values, etc., i.e. they function as a single unit. The axiological wealth of the teacher determines the effectiveness and purposefulness of the selection and increment of new values, their transition into motives of behavior and pedagogical actions.

Pedagogical values have a humanistic nature and essence, since the meaning and purpose of the teaching profession are determined by humanistic principles and ideals.

The humanistic parameters of pedagogical activity, acting as its “eternal” guidelines, make it possible to record the level of discrepancy between what is and what should be, reality and ideal, stimulate creative overcoming of these gaps, evoke a desire for self-improvement and determine the teacher’s meaningful self-determination. His value orientations find their generalized expression in the motivational and value-based attitude towards pedagogical activity, which is an indicator of the humanistic orientation of the individual.

This attitude is characterized by the unity of objective and subjective, in which the objective position of the teacher is the basis of his selective focus on pedagogical values that stimulate the general and professional self-development of the individual and act as a factor in his professional and social activity. The social and professional behavior of a teacher, therefore, depends on how he specifies the values of teaching activity and what place he assigns to them in his life.

§ 3. Education as a universal human value

Today no one doubts the recognition of education as a universal human value. This is confirmed by the constitutionally enshrined human right to education in most countries. Its implementation is ensured by the existing education systems in a particular state, which differ in organizational principles. They reflect the ideological conditionality of the initial conceptual positions.

However, these initial positions are not always formulated taking into account axiological characteristics. Thus, in pedagogical literature it is often stated that education is based on fundamental human needs. Man supposedly needs education because his nature must be transformed through education. In traditional pedagogy, the idea that the educational process primarily implements social attitudes has become widespread. Society needs a person to be educated. Moreover, he was brought up in a certain way depending on his belonging to a particular social class.

The implementation of certain values leads to the functioning of various types of education. The first type is characterized by the presence of an adaptive practical orientation, i.e. the desire to limit the content of general education training to a minimum of information relevant to ensuring human life. The second is based on a broad cultural-historical orientation. This type of education provides for obtaining information that obviously will not be in demand in direct practical activities. Both types of axiological orientations inadequately correlate the real capabilities and abilities of a person, the needs of production and the tasks of educational systems.

To overcome the shortcomings of the first and second types of education, educational projects began to be created that solve the problem of training a competent person. He must understand the complex dynamics of the processes of social and natural development, influence them, and adequately navigate all spheres of social life. At the same time, a person must have the ability to assess his own capabilities and abilities, choose a critical position and anticipate his achievements, and take responsibility for everything that happens to him.

Summarizing what has been said, we can highlight the following cultural and humanistic functions of education:

Development of spiritual strengths, abilities and skills that allow a person to overcome life’s obstacles;

Formation of character and moral responsibility in situations of adaptation to the social and natural sphere;

Providing opportunities for personal and professional growth and for self-realization;

Mastery of the means necessary to achieve intellectual and moral freedom, personal autonomy and happiness;

Creating conditions for the self-development of a person’s creative individuality and the disclosure of his spiritual potential.

The cultural and humanistic functions of education confirm the idea that it acts as a means of transmitting culture, mastering which a person not only adapts to the conditions of a constantly changing society, but also becomes capable of activity that allows him to go beyond the given limits, develop his own subjectivity and increase the potential of world civilization .

One of the most significant conclusions arising from the understanding of the cultural and humanistic functions of education is its general focus on the harmonious development of the individual, which is the purpose, calling and task of every person. In subjective terms, this task acts as an internal necessity for the development of the essential (physical and spiritual) powers of a person. This idea is directly related to predicting the goals of education, which cannot be reduced to listing the merits of a person. The true prognostic ideal of personality is not an arbitrary speculative construction in the form of good wishes. The strength of the ideal lies in the fact that it reflects the specific needs of social development, which today require the development of a harmonious personality, its intellectual and moral freedom, and the desire for creative self-development.

Setting the goals of education in this formulation does not exclude, but, on the contrary, presupposes the specification of pedagogical goals depending on the level of education. Each component of the educational system contributes to the achievement of the humanistic goal of education. Humanistically oriented education is characterized by a dialectical unity of the public and the personal. That is why, for its purposes, it must be presented, on the one hand, the requirements placed on the individual by society, and on the other, the conditions that ensure the satisfaction of the individual’s needs for self-development.

The humanistic goal of education requires a revision of its means - content and technology. As for the content of modern education, it should include not only the latest scientific and technical information. Equally, the content of education includes humanitarian personal development knowledge and skills, experience of creative activity, an emotional and value-based attitude towards the world and the person in it, as well as a system of moral and ethical feelings that determine his behavior in diverse life situations.

Thus, the selection of educational content is determined by the need to develop the basic culture of the individual, including the culture of life self-determination and work culture; political and economic-legal, spiritual and physical culture; culture of interethnic and interpersonal communication. Without a system of knowledge and skills that make up the content of basic culture, it is impossible to understand the trends of the modern civilization process. The implementation of such an approach, which can be called cultural, is, on the one hand, a condition for the preservation and development of culture, and on the other, it creates favorable opportunities for the creative mastery of a particular area of knowledge.

It is known that any specific type of creativity is a manifestation of an actualizing (creating itself) personality not only in science, art, public life, but also in the formation of a personal position that determines the line of moral behavior inherent in this particular person. The transmission of impersonal, purely objective knowledge or methods of activity leads to the fact that the student cannot express himself in the relevant areas of culture and does not develop as a creative person. If, while mastering culture, he makes a discovery in himself, and at the same time experiences the awakening of new mental and spiritual powers, then the corresponding area of culture becomes “his world,” a space of possible self-realization, and mastering it receives such motivation that the traditional content of education cannot provide. Maybe.

The implementation of the cultural and humanistic functions of education also poses the problem of developing and introducing new technologies of training and education that would help overcome the impersonality of education, its alienation from real life by dogmatism and conservatism. To develop such technologies, partial updating of methods and techniques of training and education is not enough. The essential specificity of humanistic educational technology lies not so much in the transfer of some content of knowledge and the formation of corresponding skills and abilities, but in the development of creative individuality and intellectual and moral freedom of the individual, in the joint personal growth of the teacher and students.

Humanistic technology of education allows us to overcome the alienation of teachers and students, teachers and students from educational activities and from each other. This technology involves a turn towards the individual, respect and trust in her, her dignity, acceptance of her personal goals, requests, interests. It is also associated with the creation of conditions for the disclosure and development of the abilities of both students and teachers, with a focus on ensuring the fullness of their daily lives. In the humanistic technology of education, its agelessness is overcome, psychophysiological parameters, features of the social and cultural context, the complexity and ambiguity of the inner world are taken into account. Finally, humanistic technology of education allows us to organically connect the social and personal principles.

The implementation of the cultural and humanistic functions of education, thus, determines a democratically organized, intensive educational process, unlimited in the sociocultural space, in the center of which is the personality of the student (the principle of anthropocentricity). The main meaning of this process is the harmonious development of the individual. The quality and measure of this development are indicators of the humanization of society and the individual. However, the process of transition from a traditional type of education to a humanistic one occurs ambiguously. There is a contradiction between fundamental humanistic ideas and the degree of their implementation due to the lack of a sufficiently trained teaching staff. The revealed antinomy between the humanistic nature of education and the dominance of the technocratic approach in pedagogical theory and practice shows the need to build modern pedagogy on the ideas of humanism.

Questions and tasks

1. What are the reasons for developing a new pedagogy methodology?

2. What is the essence of humanistic philosophy of education?

3. What are the specifics of using the axiological approach in the study of pedagogical phenomena?

4. Name the axiological principles and show their application in pedagogy.

5. Define pedagogical values.

6. Prepare a diagram “Classification of pedagogical values” and describe them.

7. Why is education a universal human value?

Literature for independent work

Ginetsinsky V.I. Fundamentals of theoretical pedagogy. - St. Petersburg, 1992.

Isaev I.F., Sitnikova M.I. Creative self-realization of a teacher: A cultural approach. - Belgorod; M., 1999.

Kolesnikov L. F., Turchenko V. N., Borisova L. G. Efficiency of education. - M., 1991.

Kotova I. B., Shiyanov E. N. Philosophical foundations of modern pedagogy. - Rostov-on-Don, 1994.

Likhachev B. T. Introduction to the theory of educational values. - Samara, 1998.

Shvartsman K.A. Philosophy and education. - M., 1989. Shiyanov E.N., Kotova I.B. The idea of humanization of education in the context of domestic theories of personality. - Rostov-on-Don, 1995.

Shchedrovitsky P. G. Essays on the philosophy of education. - M., 1993.

7. Axiological approach to the study of pedagogical phenomena

Task 1. Pedagogical axiology is a relatively independent branch of pedagogical knowledge. An analysis of the basic concepts “axiology”, “value”, “pedagogical axiology” and “pedagogical values” will help you determine the essence of pedagogical axiology.

Axiology - 1) Philosopher the doctrine of values and evaluations in ethics (ethics of values), which explores, in particular, the meaning of human life; 2) ped. a new concept, borrowed from philosophy, is the doctrine of the nature of human values: the meaning of life, the ultimate goal and justification of human activity; 3) linguistic a section of the sociology of language that studies the system of evaluation of natural languages and their elements (Pedagogy: Great Modern Encyclopedia / Compiled by E. S. Rapatsevich. - Minsk, 2005. - P. 16).

Axiology as a relatively independent section of philosophy is formed then and because, when and because the concept of being is split into two components: reality as what is, and value as what should be. Within the framework of axiological problematics, various directions are being formed that interpret the nature of values differently, and the relationships between them form a new layer of axiological problematics (Ginetsinsky V.I. Fundamentals of Theoretical Pedagogy. - St. Petersburg, 1992. - P. 75).

Value– any object (including an ideal one) that is of vital importance for a subject (individual, group, layer, ethnic group). In a broad sense, values can be not only abstract, attractive meanings or situational values, but also concrete material goods that are consistently important for an individual. In a narrower sense, it is customary to talk about values as spiritual ideas contained in concepts that have a high degree of generalization (Pedagogy: Great Modern Encyclopedia / Compiled by E. S. Rapatsevich. - Minsk, 2005. - P. 659).

Values– specific formations in the structure of individual consciousness, which are ideal models and guidelines for the activities of the individual and society. An individual or society as a whole are considered as carriers of values, and the latter motivate a person’s actions and actions. The nature of actions and deeds indicate the attitude of the individual to the world around him, to himself (Slastenin V.A., Chizhakova G.I. Introduction to pedagogical axiology. - M., 2003. - P. 100).

Pedagogical axiology– an area of pedagogical knowledge that considers educational values from the standpoint of human self-worth and implements value-based approaches to education based on recognition of the value of education itself. Subject pedagogical axiology is the formation of consciousness, value attitude, value behavior of the individual (Slastenin V. A., Chizhakova G. I. Introduction to pedagogical axiology. - M., 2003. - P. 99).

Pedagogical axiology we can define it as that section of pedagogical knowledge where upbringing, education, training, pedagogical activity are considered as values of human life (Ginetsinsky V.I. Fundamentals of Theoretical Pedagogy. - St. Petersburg, 1992. - P. 75).

Pedagogical values represent norms regulating pedagogical activity and acting as a cognitive-acting system that serves as a mediating and connecting link between the established social worldview in the field of education and the activities of the teacher<...>.

Analyze the above definitions of the concepts “axiology”, “values”, “pedagogical axiology”, “pedagogical values” and supplement them with definitions from other authors. Using the glossing method, make diagrams of these concepts.

Task 2. Analyze the types of axiological concepts identified by V.I. Ginetsinsky and give a definition of value for each type. Prepare a coherent statement about the nature of pedagogical values from the position of representatives of various axiological concepts.

The following types of axiological concepts are distinguished: naturalistic, transcendentalistic, sociological, dialectical-materialistic.

Naturalistically oriented axiological doctrines see the source of values in human needs (the need for values) and assume that values can be recorded as a special kind of empirical fact of human behavior. Representatives of this direction believe that in the totality of human aspirations there is also a desire to go beyond the limits of what is currently given (“I want what is not there”). The fact of the presence of such aspiration justifies the special value of human existence.

For axiological transcendentalism value is an ideal being or the being of a norm, an ideal, which has an independent sphere of existence in relation to human existence. Values do not reveal their existence within the framework of human existence, but can only be discovered by a person; he can join or not join them.

For cultural-historical relativism, representing sociological direction, characterized by the idea of axiological pluralism, i.e. multiplicity of equal value systems developed in the process of sociocultural development. Value systems are not reducible to each other, and individual values included in one system receive a specific coloring in it. The value systems themselves can be used as a criterion for distinguishing social communities of different scales and types, since a community is precisely characterized by what kind of values are accepted by all its members.

An approach to axiological problems developed on the basis dialectical-materialist philosophy, focuses on the socio-historical, economic and class conditionality of the value system. The carrier of the value system is society, but this society itself must be characterized in its inherent dynamics, which have its own socio-economic mechanisms (Ginetsinsky V.I. Fundamentals of Theoretical Pedagogy. - St. Petersburg, 1992. - P. 75–76).

Task 3. There are different approaches to the classification of pedagogical values. We present to your attention material that reveals the classification of pedagogical values according to subject content.

Among pedagogical values, one can distinguish values of self-sufficient and instrumental types, which differ in subject content. Self-sufficient values– these are value-goals, including the creative nature of the teacher’s work, prestige, social significance, responsibility to the state, the possibility of self-affirmation, love and affection for children. Values of this type serve as the basis for the personal development of both teachers and students. Values-goals act as dominant axiological functions in the system of other pedagogical values, since the goals reflect the main meaning of the teacher’s activity<...>.

By searching for ways to realize the goals of pedagogical activity, the teacher chooses his professional strategy, the content of which is the development of himself and others. Consequently, value-goals reflect state educational policy and the level of development of pedagogical science itself, which, being subjectivized, become significant factors in pedagogical activity and influence instrumental values, called means-values. They are formed as a result of mastering theory, methodology and pedagogical technologies, forming the basis of a teacher’s professional education.

Values-means– these are three interconnected subsystems: actual pedagogical actions aimed at solving professional, educational and personal development tasks (teaching and education technologies); communicative actions that allow the implementation of personally and professionally oriented tasks (communication technologies); actions that reflect the subjective essence of the teacher, which are integrative in nature... Values-means are divided into groups such as values-attitudes, values-quality and values-knowledge.

Values-attitudes provide the teacher with expedient and adequate construction of the pedagogical process and interaction with its subjects<...>.

In the hierarchy of pedagogical values, the highest rank is given to values-quality, since it is in them that the personal and professional characteristics of the teacher are manifested. These include diverse and interrelated individual, personal, status-role and professional-activity qualities<...>.

Values-attitudes and values-qualities may not provide the necessary level of implementation of teaching activities if another subsystem is not formed and mastered - the subsystem of values-knowledge<...>.

Values-knowledge– this is a certain ordered and organized system of knowledge and skills, presented in the form of pedagogical theories of the development and socialization of the individual, patterns and principles of the construction and functioning of the educational process, etc.<...>.

Thus, the named groups of pedagogical values, generating each other, form an axiological model<...>. It manifests itself in the fact that goal values determine means values, and relationship values depend on goal values and quality values, etc., i.e. they function as a single whole<...>(Slastenin V.A., Kashirin V.P. Psychology and pedagogy. - M., 2001. - P. 167–168).

Based on text analysis, build an axiological model that reflects the essential relationship of pedagogical values. Study other approaches to the classification of pedagogical values and supplement the axiological model you have built.

Literature

1. Bondarevskaya E. V. Pedagogy / E. V. Bondarevskaya, S. V. Kulnevich. – M.: Rostov n/D, 1999. – P. 273–280.

2. Slastenin V. A. Psychology and pedagogy / V. A. Slastenin, V. P. Kashirin. – M., 2001. – P. 165–166.

Task 4. In the modern world, education acts as one of the basic human values. The right to education in most countries is constitutionally enshrined. The education system functioning in society is a means of satisfying the need for education, a means of realizing the human right to education. At the same time, there are different ideas about ways to implement this right, which are embodied in different models of the education system, in different requirements and principles of its organization<...>.

In the pedagogical literature one can come across the statement that upbringing and education are based on the corresponding fundamental needs of a person: a person needs education, such is his nature. We can come across the statement that in education<...>human nature must be transformed through education. There are widespread ideas that educational activities implement, first of all, social imperatives: society needs a person to be educated. In Soviet pedagogy, concepts were developed that emphasized, first of all, the class nature of education: a social class needs a person belonging to it to be raised in a certain way... In modern culture, the right of every person to education is not questioned, the problem is that how this right is interpreted, including from an axiological point of view<...>(Ginetsinsky V.I. Fundamentals of theoretical pedagogy. - St. Petersburg, 1992. - P. 76–77).

Reveal the axiological imperatives of education from the standpoint of known (task 2) axiological concepts. Why is education a universal human value?

Task 5. The axiological approach is organically inherent in humanistic pedagogy, since a person is considered in it as the highest value of society and an end in itself of social development. In this regard, axiology, which is more general in relation to humanistic issues, can be considered as the basis of a new philosophy of education and, accordingly, the methodology of modern pedagogy.

At the center of axiological thinking is the concept of an interdependent, interacting world. She argues that our world is the world of an integral person, therefore it is important to learn to see what is common that not only unites humanity, but also characterizes each individual person. Humanistic value orientation, figuratively speaking, is an “axiological spring” that gives activity to all other links in the value system.

A humanistically oriented philosophy of education is a strategic program for the qualitative renewal of the educational process at all its levels. Its development will make it possible to establish criteria for assessing the activities of institutions, old and new concepts of education, teaching experience, mistakes and achievements. The idea of humanization presupposes the existence of a fundamentally different direction of education, associated not with the preparation of “impersonal” young qualified personnel, but with the achievement of effectiveness in the general and professional development of the individual<…>.

The idea of humanization of education, which is a consequence of the application of the axiological approach in pedagogy, has broad philosophical, anthropological and socio-political significance, since the strategy of a social movement depends on its solution, which can either hinder the development of man and civilization, or contribute to it. The modern education system can contribute to the formation of the essential forces of man, his socially valuable ideological and moral qualities that are necessary in the future. The humanistic philosophy of education is aimed at the benefit of man, at creating ecological and moral harmony in the world (Slastenin V.A., Kashirin V.P. Psychology and Pedagogy. - M., 2001. - P. 163–164).

Do you agree that the axiological approach inherent in humanistic pedagogy is a new philosophy of education and is being implemented in modern pedagogy? What, in your opinion, are the reasons for developing a new educational methodology? What is the essence of humanistic philosophy of education?

Ratethe importance of modern education in the formation and development of “essential human powers” from the standpoint of humanistic pedagogy. How do you understand the expression: “Humanistic value orientation, figuratively speaking, is an “axiological spring” that gives activity to all other links in the value system”?

Task 6. The structure of the educational system functioning in society reflects the diversity of existing types of professional activity and solves the problems of preparing for them. Any profession is associated with the development of a certain ethical code - professional ethics. Such a code, refracting universal human ethics through the specific conditions of fulfillment, the content of the task of professional activity, forms moral guidelines that should guide representatives of a particular profession and from the standpoint of which this activity is assessed by society (Ginetsinsky V.I. Fundamentals of Theoretical Pedagogy. - St. Petersburg, 1992. – P. 82).

Formulate a code of professional pedagogical ethics, which represents the moral guidelines of a modern teacher based on universal human values.

Task 7. The most famous, oldest and most stable over time is the system of moral requirements for the medical profession. It is known as the oath of Hippocrates, the ancient Greek reformer of ancient medicine... Hippocrates put forward 4 principles of treatment: 1) to benefit and not to harm, 2) to treat the opposite with the opposite, 3) to help nature and 4) while being careful, to spare the patient. The text of the oath contained not only obligations arising from the special condition of a person in need of medical care and the special capabilities of the doctor (“I direct the treatment of the sick to their benefit in accordance with my strength and my understanding, refraining from causing any harm and injustice,” “I I will not give anyone the deadly drug they ask from me and I will not show the way of such a plan; in the same way, I will not give any woman an abortifacient pessary,” “Whatever during treatment - and also without treatment - I see or hear about human life. which should never be disclosed, I will keep silent about it, considering such things a secret"), but also obligations to my teachers (“Consider the one who taught me the art of medicine on an equal basis with my parents, share my wealth with him and, if necessary, help him in his needs") and students (“Instructions, oral lessons and everything else in the teaching should be communicated to your sons, the sons of your teacher and students bound by an obligation and oath according to the medical law, but to no one else”).

Formulate a kind of “Hippocratic oath” for a modern teacher, reflecting the system of moral requirements of a teacher. What can you call the pedagogical code you created?

Task 8. The originality of the structure of the teacher’s value orientations is reflected in everyday word usage, in which stable phrases of a number of moral categories with the epithet “pedagogical” are fixed: pedagogical duty, pedagogical authority, pedagogical tact (Ginetsinsky V.I. Fundamentals of Theoretical Pedagogy. - St. Petersburg, 1992. - P. 92).

What kind of axiological specificity of pedagogical activity is emphasized by phrases? Assess their importance in the implementation of teaching activities.

Task 9. Using the method of working with the concepts and values of moral development, comprehend and analyze the teacher’s value orientations presented in the previous task. This method is proposed by S. S. Kashlev for “living” values by students, their personal comprehension and acceptance (Kashlev S. S. Modern technologies of the pedagogical process. - Minsk, 2002. - P. 43).

Rice. 4 . Routing

We present to your attention a technological map that allows you to consistently carry out activities to determine pedagogical value orientations (pedagogical duty, pedagogical authority, pedagogical tact).

Work on defining concepts occurs in several stages.

Stage 1. Definition of the concept (value orientation).

Target. Give a definition to this moral concept (value orientation), formulate in the definition your meaning about the moral concept (value orientation).

By comparing and analyzing existing definitions, derive the most complete, universal definition of the concept.

Stage 2. Selection of similar concepts (value orientations).

Target. Expand your understanding of the concept being studied through the selection of synonyms.

1. What words can mean the same thing as this concept (value orientation)?

2. If a teacher has formed this value orientation, how can he be characterized?

The results of the work are recorded on a sheet of paper.

Stage 3. Selection of opposing concepts (value orientations).

Target. Identify the essential characteristics of the concept under study (value orientation) by comparing concepts with each other.

1. What is the opposite of this concept (value orientation)?

2. How can you characterize a teacher who lacks the value orientation you are considering?

Stage 4. Determination of the advantage of a concept (value orientation).

Target. To identify the advantages of the concept under consideration (value orientation), to promote motivation to form this value orientation in oneself as a future teacher.

1. Why is the concept you are considering especially valuable in teaching?

2. Is it necessary for every teacher to strive to comprehend this value orientation?

3. What advantage does the formation of this value orientation give to the teacher?

Stage 5. Determination of the limitations of this concept (value orientation).

Target. Identify possible shortcomings of this concept (value orientation).

1. Are there any disadvantages to this value orientation in teaching activities? Which?

2. Is it always good for a teacher to have this value orientation?

3. Can a teacher encounter difficulties due to the desire to follow this value orientation?

4. Are there laws in pedagogical activity that limit the implementation of this value orientation?

Stage 6. Reflection.

Target. Analyze the results of your own activities.

Emotional state (joy, sadness, bewilderment, delight, fear, depression, etc.);

Knowledge about the concept being studied (increased, systematized, learned nothing new, personal meanings arose, etc.);

Motivation of behavior (I wanted to do this work, I was forced to do this type of activity, etc.).

Problem 10. The core component of the process of formation of a person as an individual, personality, subject and individuality is a system of value orientations. Produced in the process of human life, it is localized in the structure of the inner world as in a special form, stating the two-dimensionality of human behavior (the opposition “how it should and how it is”). The system of values itself is hierarchized, and as a result, each action is an expression of a certain way of resolving the contradiction of motives (Ginetsinsky V.I. Fundamentals of Theoretical Pedagogy. - St. Petersburg, 1992. - P. 94).

Develop a pedagogical situation that reflects the “two-dimensionality” of the teacher’s behavior, emphasizing the discrepancies between “how it should be and how it is.” Assess the situation from the perspective of your own apprenticeship experience. Have you often encountered teachers whose declared values diverged from their actual behavior?

Problem 11. In pedagogical activity, the teacher’s actions occupy an important place. According to V.I. Genitsinsky, “an act as a real, value-motivated action, taken in the unity of intentions and actual consequences, is that link of human activity in which a formed system of value orientations is revealed and from the depths of which new values are generated. An action is connected with a system of values motivating it by positive and negative feedback” (Ginetsinsky V.I. Fundamentals of Theoretical Pedagogy. - St. Petersburg, 1992. - P. 95).

Pedagogical situation. The main character of V. Mashkov’s book “Hello, Valerka!” Valerka Korobukhin was bad at solving problems in mathematics. He sat alone on the math test, and ahead of him, excellent student Lenka Alexandrov, was also alone. Korobukhin asked to move to the excellent student, he was allowed (they still decide on options). Korobukhin did not know how the problem (about the swimming pool) was solved in his version, but Lenkin’s problem (about the train) even interested him. And he set about Lenka’s task. Several times he looked into Lenka's notebook. No, not to write it off, but simply to check whether he decides this way or not (after all, Lenka is an excellent student). To solve this problem, Lenka and Valerka chose the same method. The first person in the class to solve the test was Lenka Alexandrov. Valerka handed in his notebook after the bell rang.

After checking the notebooks, Pavel Zakharovich especially praised the work of Valera Korobukhin: “Very good work, I can put it on a par with Lenya Alexandrov - and the same brilliance, the same mathematical openness, only there are a lot of grammatical errors. But for the first time I give it “excellent.” And he began to show his solution on the board, when Lenka jumped up: “Pavel Zakharovich! Why did he solve the problem about the train when he should have solved the problem about the swimming pool? He was sitting next to me. You transplanted it yourself.

What should a teacher do to ensure that “generalization of new values” occurs? Evaluate the teacher’s value system in accordance with his pedagogical choice.

Problem 12. The problem of value orientations of a modern teacher does not lose its relevance. Modeling the system of teacher’s value orientations in the new conditions of social life, V. G. V. Orontsova presented them as follows:

1. Focus on social activity:

Civic courage, internal freedom;

Awareness of the problem, situation, their critical assessment;

Tolerance for the complexity of the structure of society;

Willingness for dialogue (ability to compromise, tolerance of conflicts);

Responsibility for society, children, and one’s own activities.

2. Orientation towards professional activity:

High level of education and professional competence;

The presence of a pedagogical concept (pedagogical credo) as a fact of the teacher’s personal culture;

Mastering new methodological techniques as a way to improve teaching skills;

Democratic style of communication with children and colleagues;

The ability to self-esteem from a humanistic perspective.

3. Focus on holistic liberal arts education:

Awareness of universal human values of the individual;

Ability to model a humanistic educational environment in teaching practice;

Introducing to humanitarian culture, mastering humanitarian knowledge;

Using cultural values in real activities;

The ability to examine one’s own activities (Quoted from: Orlov A. A. Professional thinking of a teacher as a value. - Tula, 2006. - P. 59–60).

Do you agree with the model proposed by V.G. Vorontsova? What value orientations would you add to this model? Using the material from the problem, build a schematic model that will clearly reflect the value orientations of a modern teacher.

Reference: under model is understood as a system of objects or signs that reproduces some essential properties of the original system (Shevandrin N.I. Psychodiagnostics, correction and personality development. - M.: VLADOS, 1999. - P. 527). The model allows you to recreate the real properties of an object in schematic form, as well as visually reflect its essential characteristics.

Problem 13. As shown by the analysis of scientific literature and the results of research conducted under the leadership of A. A. Orlov at the Department of Pedagogy of the Tula State Pedagogical University. L.N. Tolstoy, teachers with a humanistic orientation identify the following as the most important professional values (values-goals):

The social significance of a teacher’s work (to be a necessary person for children);

The opportunity to influence the future of the state and society, developing in students a humanistic education of classmates, peoples, the world as a whole, forming in them a responsible attitude towards their own life, health, country, nature, etc.;

Communication with children, colleagues, interesting and extraordinary people;

The creative nature of the teacher’s work, the diversity and versatility of teaching activities;

A high degree of professional freedom, independence, the opportunity to realize one’s ideas, plans, plans, the prospect of independent research activity;

Possibility of self-improvement and professional growth (Orlov A.A. Professional thinking of a teacher as a value. - Tula, 2006. - P. 75–76).

Do you agree with the results of the study of teachers’ professional values? Can you extend the proposed list? Write a pedagogical essay reflecting your values and goals as a future teacher. The material given in the problem can serve as a guide when performing the work.

Problem 14. The value orientations of teachers are very eclectic, contradictory, and sometimes conflicting; the hierarchy of professional values is changeable and uncertain. According to research by Doctor of Pedagogical Sciences, Professor I. L. Fedotenko, the majority of teachers are convinced that “in working with children we must strive for the maximum development of their interests, abilities, and capabilities,” and at the same time, about half of those surveyed believe that “a teacher should strive to his students developed a commonality of views, hobbies, interests, and positions.” Arguing that in the educational process it is necessary to more widely practice situations of choice for students, they believe that in their classes children do not have sufficient social experience and the necessary personal qualities to make a responsible choice. This situation seems quite sober, since the effectiveness of teaching activities is associated with the stability, certainty and consistency of humanistic attitudes, the ethical position of the teacher, and the consistency of his personal and professional values. Such qualities of value orientations as stability, consistency, structural integrity characterize professional maturity, clarity of pedagogical position, and humanistic beliefs. The stability of the value “core” presupposes the flexibility of professional thinking, mobility and variability of the teacher’s behavior in a specific interaction (Quoted from: Orlov A. A. Professional thinking of a teacher as a value. - Tula, 2006. - pp. 76–77).

What, in your opinion, determines the contradiction between professional values and real teaching activities? Develop a program for diagnosing the value “core” of a modern teacher. The program can be a set of diagnostic techniques aimed at identifying value orientations, clarity of pedagogical position, humanistic beliefs, etc.

Problem 15. The process of cognition and education is always mediated by the mentality of the region and settlement in which the school is located and where the student’s family lives. To a large extent, it mediates the very process of communication between teachers and students as independent subjects of culture. The full rights and unmixed consciousness of the teacher and student are determined not only by the discrepancy between their life experiences, but also by other ways of forming their value orientations. The teacher’s worldview is formed on the basis of mastering the relevant fundamentals of science, the values of world and national culture in the process of professional training at a pedagogical university. The value orientations of schoolchildren are formed as a result of reflecting the worldview of parents, kindergarten teachers, teachers, as well as imitation of those traditions, customs, rules of behavior that are characteristic of a given area, city, village (Levko A. I., Akhmerova L. V. The problem of value in the education system. – Minsk, 2002. – P. 232).

Do you agree with the opinion that the formation of a person’s value orientations is influenced by the mentality of the area in which he lives? During your studies, have you ever encountered a discrepancy between life experience and other value orientations of your teachers? What and/or who influenced the formation of your value orientations? Assess the role of teachers in this process.

Problem 16. The process of internalization of the basic values of society is thus the most important condition for the formation of appropriate types of personalities. In the course of it, actually existing personality types seem to approach the ideal, and the actually existing way of life approaches a normative standard. There is a kind of re-evaluation and rethinking of those basic values that students acquire at the stage of primary socialization, entering certain micro-communities: the family, various formal and informal groups. Those of them that were indispensable for those closest to him cease to be so. A system of value orientations, based on the mechanical assimilation of certain values, simple inscription into it through internalization without conscious and selective participation, is gradually being replaced by another structural system of value orientations. However, this process is quite labor-intensive. For most often, a selective attitude towards promoted values and their subsequent internalization is determined by the structure of basic values. Their development in this case will largely depend on the correspondence of group values to public values. From among social values, a person chooses only those that are assessed by him as necessary (necessary, useful or pleasant). Having gone through your own experiences and checked their practical necessity, feasibility and usefulness, i.e. Having received the “reinforcing consequence of practice,” the individual consolidates them as value orientations (Levko A.I., Akhmerova L.V. The problem of value in the education system. - Minsk, 2002. - P. 250).

Build a map of the evolution of your value orientations.

What, in your opinion, is the reason for the change in your value orientations? Evaluate your personal value orientations from the perspective of social values.

Problem 17. The structure of basic values includes the following: Human; Life; “I” (“selfhood”); Homeland, Fatherland, People; Family; Society, State; Work; World; Nature.

Candidate of Pedagogical Sciences, Associate Professor Zh. E. Zavadskaya reveals the content of basic values through individual ideas. Thus, the essential characteristics of such a value as “I” (“selfhood”) are:

– “a person’s responsibility for his life is to himself;

– goal, perspective, personal life program – the path of self-determination;

– subject and builder of one’s life;

– personal growth as a way to change oneself;

– the desire to expand the boundaries of the “I”, to enrich oneself;

– understanding the personal meaning of life as self-improvement and improvement of the surrounding world;

– culture as a space, an environment for the development of the “I”;

– self-knowledge, self-improvement, reflection;

– circumstances and choice of course of action;

– self-respect, personal dignity, honor;

– self-expression, self-affirmation as the most important needs;

– the ability to see, hear another, take him for granted;

- willingness to create good for others and in the name of others" (Education of a moral personality at school / Edited by K. V. Gavrilovets. - Minsk, 2005. - P. 72–76).

Analyze and comprehend the highlighted characteristics. Which of them, in your opinion, are most significant in developing the personality of your future students? Write a letter to your future students that could serve as a value guide for them.

PHILOSOPHICAL FOUNDATIONS
MODERN PEDAGOGY

1. The crisis of modern pedagogy
and searching for ways to overcome it

Only a sufficiently high level of development of pedagogy and related sciences makes it possible to build development forecasts and models of the desired state of education, and to carry out systematic management of it. The current state of the theory and practice of education does not fully meet the objective requirements of social progress and the humanization of Russian education. This is due to the fact that pedagogy, like other sciences included in the field of humanities, experienced the negative influence of the command-administrative system, which slowed down its development.

Pedagogy stopped in its development, tried-and-tested formulations and various types of declarations began to be passed off as scientific discoveries. A socially acceptable stamp of pedagogical optimism has developed, far from social and pedagogical realities.

The internal troubles of pedagogical science and its crisis have been recognized by scientists and practitioners for a long time. The essence of this crisis is the inability of pedagogy to carry out a proactive, predictive function and show practice ways to solve pressing problems in education.

A clear contradiction has arisen between society's increased need for a creative, amateur personality and educational practice that is unable to satisfy this need. It has become difficult to maintain and develop a person’s interest in self-education and self-development, to stop the growing trend of young people leaving everyday tasks and problems into the illusory world created by alcohol and drugs.

It was necessary to understand what pedagogical science was missing in order to make education a means of developing the cultural, moral and intellectual potential of the nation, what changes should be made in order to create conditions for

self-determination of a person in the system of social and professional values.

Causes of the crisis. Without dwelling on the external causes of the crisis situation, common to all humanities, we will highlight those that fall within the competence of pedagogy and are determined by the specifics of its subject.

1. First of all, it should be emphasized that science cannot do without logically proven and experimentally verified systemic knowledge about the objective laws of the phenomena it studies. The lack of such knowledge does not allow us to give a scientific explanation of phenomena and processes, to predict and transform them. Pedagogy, paradoxically, for a long time did without the main thing - theoretically verified and substantiated pedagogical laws. The problem of laws and regularities in pedagogy is still very poorly developed today and is at the stage of general discussions and wishes. Therefore, the laws of education are often replaced either by very general provisions, the practical use of which is extremely difficult, or by private judgments that have a narrow meaning and cannot be transferred to new pedagogical situations, or by outright truisms (well-known truths). The lack of knowledge about stable connections between the goals, content, conditions and results of pedagogical actions leads to the fact that not only textbooks and teaching aids, but also scientific works on pedagogy are filled with information about what needs to be done, instead of answering the question: how do it? Pedagogy has turned into a “science of obligation.”

2. Pedagogy of the Soviet period was characterized by the ideologization of its methodological foundations. Theoretical evidence and testing of hypothetical positions acted as a consequence of the ideological principles of Marxist theory, and not as a result of the action of verified socio-pedagogical and pedagogical laws themselves.

The main ideological principle in pedagogy was the class approach to education, the purpose of which was the formation of the Soviet man. In this regard, the content of education began to be determined by such ideological stereotypes as militant atheism, the unconditional primacy of the public and, above all, the state over the individual, the replacement of law with morality, etc.

3. Ideologization has led to the isolation of the domestic school and pedagogy from the development of world pedagogical experience and universal humanitarian culture. Relationship with pedagogy

developed countries were characterized by an ideological struggle. In the common cliches that abounded in works on pedagogy, as a rule, there was no positive analysis of Western achievements in the field of education, an attempt to comprehend and compare pedagogical concepts and experience. This led to the self-isolation of Soviet pedagogy and the declaration of its priorities in world pedagogy.

Meanwhile, foreign pedagogy, on the contrary, imported the pedagogical ideas of Soviet researchers and experience in organizing education, and adjusted educational policy taking into account our achievements. Thus, in West Germany an entire scientific institute was created to study the pedagogical heritage of A.S. Makarenko. It contains all the known materials, articles, letters of the great teacher and published a complete collection of his works, which also published materials unknown to domestic pedagogy.

4. The ideologization of the foundations of pedagogy led to the devaluation of concepts in pedagogical thinking, as a result, ideological paradigms that distort the essence of pedagogical phenomena began to be used more and more widely. They hampered the development of education. A pedagogical paradigm is an established point of view, a certain standard in solving similar educational problems.

The paradigms of traditional pedagogy are:

- the student is the object of pedagogical influence, and the teacher is the executor of the directive instructions of the management bodies;
- role interaction in the pedagogical process is carried out on the basis of prescribed specific functional responsibilities, departure from which is considered as a violation of the normative foundations of behavior and activity;
- only the external conditioning of the student’s behavior and activities becomes the main indicator of his discipline and diligence; the inner world of the individual is ignored when implementing pedagogical influence;
- the direct (imperative) and operational style of managing students’ activities predominates, which is characterized by monologized influence, suppression of initiative and creativity of students;
- the main guideline is the capabilities of the average student, discarding the gifted and struggling.

The named paradigms clearly demonstrate the deformation of the meanings and goals of pedagogical activity.

5. Destruction or hushing up of domestic achievements. For many years, the works of famous domestic scientists were removed from the scientific collections - P.P. Blonsky, L.S. Vygotsky,

M.Ya. Basova, S.T. Shatsky, M.M. Rubinstein, whose ideas began to be adequately interpreted only recently. The closure of pedological laboratories, in turn, led to the abandonment of diagnosis and correction of personal development, and the traditions of authoritarian pedagogy were established in pedagogy.

Crisis phenomena in pedagogy are associated not only with the suppression or falsification of past events, but also with the incorrect interpretation of modern pedagogical concepts.

6. Disregard for advanced pedagogical experience. For example, the innovative teacher V.F. Shatalov, however, like others, was criticized for the developed methods of organizing educational activities (taking notes, searching for reference signals, etc.) as trivial and well-known. Indeed, in experimental studies L.V. Zankova, A.A. Smirnov has already shown that drawing up notes highlighting semantic, supporting points causes the appearance of associative images, ensures logical memorization and successful reproduction of educational material. However, the experience of V.F. Shatalov deserves attention, if only because it actualizes and develops the laws established by science, which are not in demand by pedagogy.

Understanding crisis phenomena in pedagogy allows us to see the reasons that hinder its development. However, the search for ways to overcome the crisis in pedagogy also involves identifying the main contradictions characteristic of the traditional educational process.

2. Axiological approach to studying
pedagogical phenomena

The essence of the axiological approach. A person is constantly in a situation of ideological (political, moral, aesthetic, etc.) assessment of current events, setting tasks, searching for and making decisions and their implementation. At the same time, his attitude to the surrounding world (society, nature, himself) is associated with two different, although interdependent, approaches: practical and abstract-theoretical (cognitive). The first is caused by a person’s adaptation to rapidly changing phenomena in time and space, and the second pursues the goal of understanding the laws of reality.

However, scientific knowledge, including pedagogical knowledge, is carried out not only out of love for truth, but also with the aim of fully satisfying social needs. The role of the mechanism of connection between practical and cognitive approaches is played by

axiological(or value) approach, acting as a kind of “bridge” between theory and practice.

It allows, on the one hand, to study phenomena from the point of view of the possibilities inherent in them to meet people's needs, and on the other hand, to solve the problems of humanizing society. The axiological approach is organically inherent in humanistic pedagogy, since a person is considered in it as the highest value of society and an end in itself of social development. In this regard, axiology, which is more general in relation to humanistic issues, can be considered as the basis of a new philosophy of education and, accordingly, the methodology of modern pedagogy.

The category of value is applicable to the human world and society. Outside of man and without man, the concept of value cannot exist, since it represents a special human type of significance of objects and phenomena. Values are not primary, they are derived from the relationship between the world and man, confirming the significance of what man has created in the process of history. In society, any events are significant in one way or another, any phenomenon plays one role or another. However, values include only positively significant events and phenomena associated with social progress. Value, according to V.P. Tugarinov, are not only objects, phenomena and their properties that people of a certain society and individual need as a means of satisfying their needs, but also ideas and motivations as a norm and ideal.

Values themselves, at least the main ones, remain constant at various stages of development of human society. Values such as life, health, love, education, work, peace, beauty, creativity, etc., have attracted people at all times. These values, which carry a humanistic principle, have stood the test in the practice of world history. In the conditions of the democratic transformation of Russian society, therefore, the conversation should not be about the invention of some new values, but, first of all, about their rethinking and revaluation.

At the center of axiological thinking is the concept interdependent, interacting peace. She argues that our world is the world of an integral person, therefore it is important to learn to see what is common that not only unites humanity, but also characterizes each individual person. To consider social development outside of man means to separate thinking from its humanistic foundation. It is in the context of such thinking that humanization represents the global trend of modern social development, and the affirmation of universal human values constitutes its content.

The difficulties of the modern period of social development are not grounds for postponing the implementation of humanistic ideals “for later”, to the distant future. There is not and cannot be a level of economic development whose achievements in themselves would ensure the implementation of these ideals. Humanistic principles, affirmation of the intrinsic value of the human person, respect for its rights, dignity and freedom cannot be brought into public life from the outside. The process of social development is essentially a process of growth and maturation of these principles in a person. Otherwise, there is no point in talking about the progress of humanity.

Axiological principles. Success in the field of education is largely ensured by the synthesis of scientific knowledge in the field of human studies. We have already said that sciences related to pedagogy, recognizing the need to expand their boundaries, strive to create a dialogue with pedagogy. However, in order for the dialogue mode of interaction between various sciences and approaches not to remain a declaration, it is necessary to introduce axiological (value) principles into practice.

Axiological principles include:

- equality of all philosophical views within the framework of a single humanistic value system (while maintaining the diversity of their cultural and ethnic characteristics);
- the equivalence of traditions and creativity, recognition of the need to study and use the teachings of the past and the possibility of discovery in the present and future;
- equality of people, pragmatism instead of disputes about the foundations of values; dialogue instead of indifference or denial of each other.

These principles allow various sciences and movements to engage in dialogue and work together, to search for optimal solutions. One of the primary tasks is to unite the sciences on a humanistic basis. It is the humanistic orientation that creates a solid foundation for the future of humanity. Education as a component of culture in this regard acquires special significance, since it is the main means of developing the humanistic essence of a person.

Pedagogical axiology. The understanding of the value characteristics of pedagogical phenomena has developed under the influence of general axiology. The basis of pedagogical axiology is understanding and approval the values of human life, education and training, pedagogical activity and education in general. The idea is also of significant value harmoniously developed personality, associated with the idea of a just society, which is capable of truly providing every person with conditions for

maximum realization of its potential. This idea serves as the basis of a value-worldview system of a humanistic type. It determines the value orientations of culture and orients the individual in history, society, and activity. For example, the basis for an individual’s orientation in society is a complex of social and moral values, which is represented by humanism.

Axiological characteristics of pedagogical activity reflect its humanistic meaning. In fact, pedagogical values are those features that allow not only to satisfy the needs of the teacher, but also to serve as guidelines for his social and professional activity aimed at achieving humanistic goals.

With changes in social conditions of life, the development of the needs of society and the individual, pedagogical values are also transformed. Thus, in the history of pedagogy one can trace changes associated with the replacement of scholastic teaching theories with explanatory-illustrative ones and later with problem-developmental ones.

Value orientations are one of the main, “global” characteristics of an individual, and their development is the main task of humanistic pedagogy and the most important way for the development of society.

3. Ideas of humanism as the basis of modern pedagogy

The concepts of "humanism" and "humaneness". The key concept of humanistic philosophy of education is “humanism”. An attempt to determine its meaning shows that this concept has several meanings. Their study makes it possible to understand various aspects of this problem, although it raises difficulties associated with determining the specific content of the very concept of “humanism”.

Thus, the concept of “humanism” is used in at least ten semantic meanings:

- the name of the Renaissance and various cultural movements, ideological movements, directions of social thought;
- the name of the field of theoretical knowledge that gives preference to the humanities;
- characteristics of the Marxist worldview, proletarian ideology, socialist way of life;
- designation of the moral qualities of a person - humanity, kindness, respect;
- determination of the most important factor in the comprehensive development of the individual;
- expression of a special attitude towards man as the highest value of life;
- the name of practical activities aimed at achieving universal human ideals, etc.

A similar situation is observed in relation to the concept of “humanity”, which is often identified with the concept of “humanism”.

Humanism most often acts as a philosophical-ideological concept, as the name of a philosophical system, and therefore its study is prescribed by the competence of the philosophical sciences. Humanity is more often considered as a psychological concept, which reflects one of the most important features of a person’s orientation.

A comparative analysis of the semantic meaning of these words leads to the conclusion that both of them are associated with the expression of views, qualities, properties, and relationships of the spiritual world of a person. However, the word humanitas to a greater extent reflects the willingness to help other people, to show respect, to show care, and complicity, without which the existence of the human race is impossible. “Humanity,” apparently, is the primary concept in relation to “humanism,” although the latter seems much broader than the first (Latin-Russian Dictionary / Compiled by I. X. Dvoretsky. - M., 1972.-P. 482).

This understanding of humanity is consistent with its interpretation in V. Dahl’s dictionary and the philosophical definition of humanism. "Humane... - humane, humane, human; characteristic of a truly enlightened person; philanthropic, merciful, merciful" ( Dal V. Explanatory dictionary of the living Great Russian language. - M., 1956. - P.408). “Humanism... is a historically changing system of views that recognizes the value of man as an individual, his right to freedom, happiness, development and manifestation of his abilities, considering the well-being of man as a criterion for assessing the activities of social institutions, and the principle of equality, justice, humanity as the desired norm of relations between people" (Philosophical Encyclopedic Dictionary. - M., 1983. - P. 130).

Humanism as a system of philosophical views, as a direction of social thought, took shape during the Renaissance. He

was proclaimed in opposition to the feudal-church ideology, which affirmed the idea of the insignificance of human nature, and declared asceticism and contempt for “perishable goods” and “carnal pleasures” as the highest virtues of man. Humanistic ideas associated with the understanding of man as part of the nature and self-worth of his personality, the requirement for the full satisfaction of his “earthly” needs, including the need for the realization of the individual’s inherent abilities and capabilities, formed the basis of the leading ideological orientation of progressive social movements. Humanism as an ideological and value complex began to include all the highest values developed by humanity on the long and contradictory path of its development and called universal: love of humanity, freedom and justice, the dignity of the human person, hard work, equality and brotherhood, collectivism and internationalism, etc.

The independence of humanism as a philosophical system. Humanism is a separate and global philosophical system. Its independence is determined by such features as autonomy, universality and fundamentality of humanistic ideas, unity of goals and means.

Autonomy humanism is explained by the fact that its ideas cannot be isolated from religious, historical or ideological premises. The level of development of a humanistic worldview entirely depends on the accumulated human experience in implementing transcultural norms of living together: cooperation, benevolence, honesty, loyalty and tolerance towards others, following the law, etc.

Versatility humanistic ideas are determined by their applicability to all people and any social systems. In a humanistic worldview, it is possible to go beyond cultural relativity, national, economic, religious, racial or ideological differences. This is reflected in the right of all people to life, love, education, moral and intellectual freedom, etc. At the same time, it is fundamentally important not to oppose the universal values of humanism to national ones, but to interact with them, which involves a transition to plurality and diversity (pluralism) of cultural humanistic positions that combine and complement each other.

Fundamentality humanistic values are determined by the fact that they cannot be considered as something secondary, reflecting the basic conditions of social life. The values of humanism are not minor elements of a certain superstructure,

in their significance they correlate with the most fundamental phenomena of the social structure.

Unity of ends and means in a humanistic worldview it means suppressing any attempts to achieve one’s goals by any means. Humanistic principles cannot be compromised for reasons of strategic necessity. Thus, violence and terror cannot be used as a means of regulating relations between people or as methods of social transformation, no matter how noble the goals may be justified.

Humanity as a personality quality. The humanistic worldview as a generalized system of views, beliefs, and ideals is built around one center - man. If humanism is the basis of a system of certain views on the world, then it is man who turns out to be the system-forming factor, the core of the humanistic worldview. Moreover, his attitude contains not only an assessment of the world as an objective reality, but also an assessment of his place in the surrounding reality. Consequently, it is in the humanistic worldview that diverse relationships to man, to society, to spiritual values, to activity, i.e., find their expression. , in fact, to the whole world as a whole.

Humanity therefore cannot be simply a personality trait. A trait is just a distinct property or distinctive characteristic. It seems legitimate to consider humanity as personality quality, since quality is “an objective and universal characteristic of objects, revealed in the totality of their properties” (Soviet Encyclopedic Dictionary. - M., 1988. - P. 561). In this regard, humanity should be understood as a super-characteristic of a person, which includes a set of personality properties that express a caring attitude of a person towards a person.

These properties are manifested and formed in the sphere of human relationships, which can be humane and inhumane. Humane relationships reflect the spiritual needs of the individual, the desire to see a friend, brother in a person, to live for the good of people, to be satisfied with life, and to be happy. If human relationships are inhumane, then the formation of positive needs and properties is difficult. For example, a teacher at school always has to pay more attention to children from difficult families, where parents are alcoholics, drug addicts, or convicted.

In the psychological dictionary, the concept of “humanity” is defined as “conditioned by moral norms and values

a system of personality attitudes towards social objects (a person, a group, a living being), which is represented in the mind by experiences of compassion and rejoicing... is realized in communication and activity in the aspects of assistance, complicity, assistance" (Psychology: dictionary / Edited by A.V. . Petrovsky, M.G. Yaroshevsky.-M., 1990.-P.21).

Consequently, humanity is a personality quality, which is a set of moral and psychological properties of the individual, expressing a conscious and empathetic attitude towards a person as the highest value.

The main characteristic of humanism, with all its changes in historical development, has been and remains humanity, and at the same time the central point in it is focus on the future, to the free realization of one’s creative potential (G. Allport, A. Maslow), faith V myself and the possibility of achieving the “ideal self” (K. Rogers). It should also be noted that there is a special context that characterizes the humanity of the individual, which is manifested in qualities associated with the abilities of empathy, assistance, and participation. That is why the key socio-pedagogical tenet of humanism is the ascent to personality.

In our understanding, a personality is a person who consciously discovers or creates something new in himself, nature, or the social sphere, the general orientation of whose activity is positive. Processes that have as their goal the development of man, the people around him, the environment and, consequently, all of humanity as a whole have a positive orientation.

The concept of “personality” reflects not only the actual state of a person’s social properties, but also expresses his ideal, being a value concept. The ideal of a cultured person, as A. Schweitzer noted, “is nothing more than the ideal of a person who, in any conditions, retains true humanity.” Such an ideal is achievable and unattainable at the same time, but the main thing in it is determining the trajectory of human development and self-development. And this is already an axiological function of personality.

4. Humanization of education as a socio-pedagogical
principle of development of the education system

The role of humanization in the development of the education system. Russian society is at a turning point in its development. It is characterized by reassessment of values, criticism and overcoming what prevents further movement forward. The highest humanistic meaning of social development becomes

affirmation of the attitude towards man as the highest value of existence, creation of conditions for the free development of each person.

Man as an end in itself for development, as a criterion for assessing social progress, represents the humanistic ideal of the transformations taking place in the country. The progressive movement towards this ideal is associated with the humanization of the life of society, in the center of whose plans and concerns should be a person with his needs, interests, requirements. Therefore, the humanization of education is considered as the most important social and pedagogical principle, reflecting modern social trends in building the functioning of the education system.

Humanization is a key element of new pedagogical thinking, which affirms the multi-subjective essence of the educational process. The main meaning of education in this case becomes personal development. And this means changing the tasks facing the teacher. If earlier he had to transfer knowledge to the student, then humanization puts forward a different task - to promote in all possible ways for the development of the child. Humanization requires a change in relationships in the “teacher-student” system - the establishment of cooperative connections. Such a reorientation entails a change in the methods and techniques of the teacher’s work. But that is not all.

The humanization of education presupposes the unity of general cultural, social, moral and professional development of the individual. This socio-pedagogical principle requires a revision of the goals, content and technology of education.

Patterns of humanization of education. Based on the findings of numerous psychological and pedagogical studies, we will formulate the principles of humanization of education.

1. Education as a process of development of mental properties and functions is determined by the interaction of a growing person with adults and the social environment. Mental phenomena, noted S.L. Rubinstein, arise in the process of human interaction with the world. A.N. Leontyev believed that a child does not face the world around him alone. His relationship to the world is always conveyed through the relationships of other people, he is always involved in communication (joint activity, verbal or mental communication).

In order to master the achievements of material and spiritual culture, in order to make them his needs, “the organs of his individuality,” a person enters into certain relationships with the phenomena of the surrounding world through other people. This process is, in its functions, the process of education.

2. Among the humanistic tendencies in the functioning and development of the education system, one can highlight the main one - orientation

for personality development. The more harmonious the general cultural, social, moral and professional development of the individual is, the more free and creative a person will become.

3.Education will satisfy personal needs if it according to L.S. Vygotsky, focused on the “zone of proximal development”, those. on mental functions that have already matured in the child and are ready for further development. This orientation requires the promotion of educational goals that provide basic qualities, not necessarily universal, but necessarily necessary for the development of the individual in a particular age period.

4. Today there is a real opportunity to give a person to master not only basic professional knowledge, but also a universal human culture, on the basis of which it is possible to develop all aspects of the personality, taking into account its subjective needs and objective conditions related to the material base and personnel potential of education. Personal development in harmony with universal human culture depends on the level of mastery of basic humanitarian culture. This pattern determines the cultural approach to the selection of educational content. In this regard, self-determination of the individual in world culture is the core line of humanitarization of the content of education.

5. The culturological principle requires raising the status of the humanities, their renewal, liberation from primitive edification and schematism, revealing their spirituality and universal human values. Taking into account the cultural and historical traditions of the people, their unity with universal human culture is the most important condition for the design of new curricula and programs.

6. Culture realizes its function of personality development only if it activates and encourages a person to act. The more diverse and productive the activities that are significant for the individual, the more effective the mastery of universal and professional culture. The activity of the individual is precisely the mechanism that allows one to transform the totality of external influences into new formations of the individual as products of development. This makes it particularly important to implement the activity approach as a strategy for the humanization of teaching and education technologies. It allows you to “convert” pedagogical tasks into the “personal meaning” of an individual’s activity.

7. The process of general, social, moral and professional development of the individual takes on an optimal character when the student performs subject training. This pattern

determines the unity of the implementation of activity and personal approaches.

The personal approach assumes that both teachers and students treat each person as an independent value, and not as a means to achieve their goals. This is due to their willingness to perceive each person as obviously interesting, to recognize his right to be different from others. The personal approach requires the inclusion of personal experience (feelings, experiences, emotions, actions and actions corresponding to them) in the pedagogical process.

8. The principle of the dialogical approach involves transforming the position of the teacher and the position of the student into personal equal ones, in the position of collaborating people. This transformation is associated with a change in the roles and functions of participants in the pedagogical process. The teacher does not educate or teach, but activates, stimulates aspirations, forms the student’s motives for self-development, studies his activity, and creates conditions for self-movement. In this case, a certain sequence and dynamics must be observed: from the maximum assistance of the teacher to students in solving educational problems at the initial stage of education through the gradual activation of students to complete self-regulation in learning and the emergence of partnership relations between them.

9. At the same time Personal self-development depends on the degree of creative orientation of the educational process. This pattern forms the basis of the principle of an individual creative approach. It involves direct motivation of educational and other types of activities, organization of self-movement towards the final result. This allows the student to experience the joy of realizing his own growth and development, of achieving his own goals. The main purpose of the individual creative approach is to create conditions for the self-realization of the individual, to identify (diagnose) and develop his creative capabilities. It is this approach that ensures the personal level of mastery of basic humanitarian culture.

10. The humanization of education is largely associated with the implementation of the principle of professional and ethical mutual responsibility. The readiness of participants in the pedagogical process to take on the concerns of other people is inevitably determined by the degree of formation of a humanistic way of life. This principle requires such a level of internal composure of the individual, at which a person does not follow the circumstances that arise in the pedagogical process. The individual himself can create these circumstances, develop his own strategy, and consciously and systematically improve himself.

So, the integration of knowledge about the essence of the humanization of education has made it possible to identify its main patterns and a system of principles interconnected with them. Theoretical understanding of the laws and principles of the humanization of education allows not only to determine the strategic direction of the educational process, but also to outline a tactical program for the implementation of its humanistic goals.

Test questions and assignments

What is the crisis of modern pedagogy?
What is the essence of the axiological approach to the study of pedagogical phenomena?
Formulate axiological principles.
What is the difference between the concepts of “humanism” and “humaneness”?
What is the core of a humanistic worldview?
Name the patterns of humanization of education.

Literature.

- Berne R. Development of "I-concept" and education / Trans. from English - M., 1986.
- Gordin L.Yu. Education and socialization // Soviet pedagogy. - 1991. - No. 2.
- Davydov V.V. Problems of developmental education. - M., 1987.
- Kan-Kalik V.A., Nikandrov N.D. Pedagogical creativity. - M., 1990.
- New pedagogical thinking / Ed. A.V. Petrovsky. - M., 1989.
- Pakhomov N. The crisis of education in the context of global problems // Bulletin of Higher School. - 1990. - No. 9.
- Smirnov S.A. Methodology for organizing creative cognitive activity - the basis of a humanistic pedagogical system // Innovative activities in education. - 1995. - No. 2.
- Philosophical and psychological problems of education development. - M., 1981.

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