On modern stage More and more attention is paid to the humanistic orientation of education, showing ways of harmonious development of subjects of the educational process. The goal of humanistic education is to create conditions for self-development, self-realization and harmonious development of the individual while combining his own interests with public ones, which presupposes the humane nature of the relationship between the participants in the pedagogical process.
The corresponding tasks of humanistic education follow from the goal:
To give the individual the opportunity to realize the meaning of life, their own uniqueness, value,
To introduce the individual to the system of cultural values and help develop an attitude towards the achievements of universal and national culture, *
Reveal universal human norms and the content of humanistic morality,
To develop the intellectual and moral freedom of the individual, his ability to reflect,
Develop a sense of patriotism, respect for the laws of the country,
Develop an attitude towards work as a social and personally significant need,
Develop ideas about healthy way life and focus on the realization of personal and social prospects.
In the system of humanistic metaprinciples of education, the following are distinguished:
1. The principle of continuous harmonious development of the individual (providing basic professional knowledge, mastering universal human culture and, on this basis, developing all aspects of the personality.
2. Nature-conformity of education, i.e. education must be consistent with the general laws of development of nature and man, develop the desire for a healthy lifestyle and environmental behavior. i
3. Cultural conformity, i.e. basis on universal human values, ethical and other types of culture.
4. Activity approach as a principle (mastery of culture occurs more effectively if the individual is included in increasingly diverse and productive activities.
5. The personal approach as a principle involves considering the student as a subject of education, i.e. a student is a valuable person in his own right, who must perceive others in the same quality.
6. The dialogical approach as a principle focuses on equal cooperation of subjects of the educational process.
7. The individual creative approach as a principle presupposes the creation of conditions for the self-realization of the individual and the development of his creative capabilities.
In addition to these basic principles of humanistic education, there are also private principles:
Raising and teaching children in a team, which involves an optimal combination of collective, group and individual forms of organizing the pedagogical process;
Rely on the positive in a person;
Unity and consistency of the requirements of the school, family and community;
Connections between education and life and production practice, i.e. systematic acquaintance of students with current events in the life of the country, its economy, politics, culture, inclusion of students in socially useful activities;
Combinations of direct and parallel pedagogical actions, etc.
It is important to remember that in order to successfully determine and solve educational problems, select content, methods, forms and means, it is necessary to use these principles in combination, and not in isolation.
Question 11
Pedagogical ideas of J.A. Komensky
Great Czech teacher Jan Amos Comenius(1592-1670) led the community of “Czech brothers” who fought for their national independence. In 1628, after the outbreak of the Thirty Years' War in Europe and repression by the church, the community left the Czech Republic and moved to Poland. Comenius lived there for about 30 years. But during this time I visited:
Sweden, compiling textbooks for schools,
England, developing plans for school reform,
Hungary, where he worked as a consultant on the organization of school education.
In Poland itself, Comenius led a fraternal school, carried out planned reforms, and wrote textbooks. During his exile, he wrote many works: “The General Council on the Correction of Human Affairs”, “The Great Didactics”, “The Open Door of the Languages of All Sciences”, “The World of Sensual Things in Pictures”, “The Mother’s School”, etc.
After 1656 Comenius lived in Amsterdam, where he published many of his works. That's where he died.
Justification of the education system.
Comenius was the first to substantiate the principle of nature-conformity in education. In his opinion, the natural principle in a person is inherent in the ability for self-movement, and, therefore, the child must be given the opportunity to independently master and comprehend the world.
Proclaiming the principle of natural equality of people, Ya.A. Comenius recognized that they had individual inclinations. According to him, academic studies will be successful if everyone devotes himself to the type of work to which nature intended him.
Age periodization
Based on the principle of conformity with nature, Ya.A. Komensky divided the life of a child (from birth to 24 years) into 4 six-year cycles: childhood, adolescence, adolescence, manhood.
For each cycle he developed educational stages.
1. For children under 6 years old (childhood) - “Mother’s school”, i.e. preschool education under the guidance of the mother. The content of education, according to Comenius, should include: development of speech, initial acquaintance with the phenomena of nature and social life, accustoming to work, development of such moral habits as hard work, truthfulness, respect for elders, etc.
2. For children 6-12 years old (adolescence), Comenius proposed a native language school, which should be in every small village (this is a primary school). Traditional content of education Ya.A. Comenius expanded with subjects: geometry, geography, natural science, politics, economics, religion (instead of simply memorizing prayers), familiarity with crafts, singing.
3. For pupils aged 12-18 (youth), there must be a Latin school or gymnasium in every city. To the then traditional “7 liberal arts” Comenius added the following subjects: history, geography, natural science, Latin, Greek and native languages, morality, theology, chronology (principles of chronology).
4. For people 18-24 years old (adulthood), Comenius proposed creating in every major region or state an academy with three traditional faculties: theological, medical, and law. To be admitted to the academy, Comenius demanded extraordinary mental abilities from young people. Along with talent, a student must have hard work and honesty. The greatest attention should be paid to the manifestation independent work students. Education at the academy should be completed by travel. Comenius did not develop the content of education.
Didactic views.
Didactics occupies the most important place in Comenius’ pedagogical heritage. The main didactic ideas are sensualistic in nature (i.e. based on a person’s sensory perception, his sensations). Comenius associated all the problems that relate to didactics with the construction of a learning process that ensures successful, easy, concise and thorough acquisition of knowledge (this is the core of Comenius’ didactics).
Having based the theory of learning on the idea of conformity to nature, Comenius believed that the main method for learning should be a “natural” method, i.e. based on imitation of nature. Following nature means developing in a child:
In the “Mother School” - external senses,
In the school of the native language - imagination and memory (i.e. internal feelings) together with the hand and tongue,
In the gymnasium - understanding and judgment,
In the academy - freedom.
Thus, we are talking about the sequence of development of the child’s spiritual powers.
The following can be traced in the didactic teachings of Comenius: didactic principles:
1) visibility (main). Comenius is responsible for the development of the so-called. " golden rule of didactics": "Everything that can be provided for perception everyone sense organs."
2) Consistency,
3) Consciousness,
4) Systematicity,
5) Strength,
6) Durability.
Organization of school education. The merit of Comenius is that he created a completely new for his time class-lesson system teaching children in a team (which is still functioning). The most characteristic instructions of Comenius:
it is necessary to create all pedagogical conditions that ensure the learning of a group of students under the direct supervision of a teacher.
Each class must have its own study room.
Considered in detail the issue of time distribution in schools. He substantiated the theory of the school year and the school day (classes should begin in the fall; there are 4 vacations during the year; the school year is divided into months, weeks, days, hours; he was against homework - everything necessary must be done at school).
Without firm discipline it is impossible to teach thoroughly and successfully. Comenius advocated conscious discipline based on interest in knowledge and respect for the teacher.
Requirements for a teacher: honesty, activity, calling to one’s work, enriching students by example, possessing not only knowledge, but also teaching methods, monitoring and checking students’ work and knowledge.
Comenius created pansophical school, i.e. school of universal wisdom. Pansophism is the unification of all knowledge acquired by mankind and its delivery through school in their native language to all people. This school was designed to: - disseminate knowledge of everything known at that time - as an expression of wisdom. It teaches all the subjects necessary for present and future life. -The school is intended for all walks of life. - Students must not only learn to apply knowledge, but also acquire the ability to speak well. Thus, Comenius gave this school a practical character.
The teachings of Comenius had a huge influence on progressive world pedagogy. He is considered an outstanding founder of pedagogical science even today, because his ideas are still relevant and useful today.
Question 12 Pedagogical thought of the era of enlightenment in Russia. Reforms of Peter 1 V field of education.
The 18th century entered the history of spiritual culture as the century of enlightenment. Feature Russian enlighteners There was not only a desire to free the human mind from church dogmas, but also to form a new national culture, in particular, views on education. The new moral ideal is a secularly educated person with a broad view of the world, preserving national traditions and ready for heroic deeds for the good of the Fatherland.
The long-standing Western European influence created the basis for transformation in various spheres of life, including in the field of education, which was carried out during the reign of Peter I (1672 - 1725). Thanks to Peter I, education began to be seen as one of the main career paths for a person of any class (except for serfs), which caused discontent among the high-born boyars.
In order to overcome the cultural backwardness of the country in 1700 In Russia, a new chronology was introduced “from the birth of Christ” (and not from the “creation of the world”). The beginning of the year was January 1, not September 1. WITH 1702 The newspaper "Vedomosti" was published, where articles were published about the most important events in the country. IN 1708 A civil font was introduced. This facilitated the development of secular literature. At the direction of Peter, some foreign books were translated into Russian, and, in particular, educational books by Y.A. Comenius.
To carry out reforms, trained executors were needed - according to Peter, these should be domestic personnel. He had 2 ways to train specialists: 1) by studying abroad, 2) by creating his own state system education. It was at this time that instead of the traditional word “school” in Rus', the term “school” was firmly established. Thus, the following were opened: Navigatskaya school, Artillery(Pushkar) school, "Russian" schools(training was conducted in Russian). The first is based at shipyards near Voronezh. They trained craftsmen for the construction of sea vessels. Medical(Surgical) school, Engineering, Artillery schools, 42 digital schools. Their goal is the subsequent professional preparation of children for state secular and military service. All children (from soldiers to nobles), except for serfs, were voluntarily and forcibly enrolled here. They were taught literacy, arithmetic, and geometry. However, they did not receive support among all segments of the population for a number of reasons: - far from home, - material difficulties, - written requests from nobles, merchants, clergy to educate children at home, etc. Gradually the schools were closed.
Maritime Academy, mining schools in the Urals for children of the lower class.
Reform carried out spiritual education: Primary bishops' schools and theological seminaries were created, which had a broad general education program.
All schools aimed to train specialists in certain sectors of the economy or military personnel.
1725.G. - Academy of Sciences, which had a university and a gymnasium (opened after the death of Peter, but according to his design).
"Scientific squad" of Peter the Great's era. Peter's reforms in the field of education were supported by famous figures: I.T. Pososhkov, Feofan Prokopovich, L.F. Magnitsky, V.N. Tatishchev and others. This intellectual association was called “Petrine’s scientific squad.” They were distinguished by a state approach to education problems.
Ivan Tikhonovich Pososhkov(1652-1726). He outlined his philosophical and pedagogical views in his essay “The Book of Poverty and Wealth.” He considered it mandatory elementary education for peasants, incl. for “small” peoples - Mordovians, Chuvashs. The education of the people should be facilitated by the creation of secondary schools and vocational institutions. He came up with the idea of creating educational books in Russian, built on the principle of a self-instruction manual, which students could use independently. He spoke about the need to simplify the Church Slavonic font. Pososhkov assigned the main role in spreading education among peasants to the clergy. His essay “A Father's Testament to His Son” gives recommendations on organizing the upbringing and education of children, for example, introducing a strict order in teaching, recording the knowledge of each student in a special book, etc. He describes in detail the rules of church behavior - prayers, bows, the fight against heresy , while the ideas of the Old and New Testaments are clearly traced (i.e., old and new views collide). Thus, he calls for the severity of raising children and advocates strong paternal authority in the family. But at the same time, she advises taking care of children, instilling in them honesty, hard work, and mercy towards people and animals.
Feofan Prokopovich(1681 - 1736) - ideologist and intellectual mentor of the squad. In his essay “Spiritual Regulations” (1721), he outlined the program for the new school education. He viewed education as a means of preparing and forming a new person, influencing the progress of society and the new structure of the state. He opposed scholastic education (formal, divorced from life). He considered it necessary to lay the foundations of moral behavior, the basis of which is religion. He tried to apply his views in the practice of teaching in bishops' schools, theological seminaries and in a home for orphans and poor children, which he opened in 1721.
Vasily Nikitich Tatishchev(1686 - 1750). He set practical goals for education, considering them more important than religious, spiritual and moral education. He was a supporter of public education and demanded an expansion of the school network. And, although he defended the class principle of education (for the children of nobles - a gymnasium, a cadet corps, an academy), nevertheless, he was a supporter and organizer of public schools and industrial schools, in which craft training should be combined with teaching numeracy, writing, reading . The school, in his opinion, should form a “reasonable egoist,” which presupposed a person’s awareness of himself, his inner world, and the ability to distinguish between good and evil. The content of general education, which should precede vocational education, should include: native and foreign languages, eloquence, mathematics, physics, anatomy, history and some other “useful” and “necessary” sciences. They should be complemented by “dandy” sciences - poetry, painting, dancing, music.
Tatishchev made high demands on the teacher, who must be highly moral, prudent, honest, know his subject well, not steal, not lie, not be a drunkard or lascivious, take into account the individual abilities of the child and focus on those subjects for which he shows an inclination. Moral education should be carried out at home. Personal qualities should depend on the future type of activity: for future civil servants - patience, independence, selflessness; for the military - prudence, courage, but not recklessness, etc. From 18 to 30 years - civil service, after 30 years - marriage.
Theoretical developments and their practical implementation by representatives of the “scientific squad” speak of both the scale and reality of the plans. They made a significant contribution to the development of pedagogical science and were the ideological predecessors of M.V. Lomonosov.
Pedagogical activity of M.V. Lomonosov (1711- 1765).
Lomonosov was the initiator of various scientific, technical and cultural endeavors in the country, the organizer of science and education. He saw education as a means of reorganizing the life of society. He believed that properly delivered education improves morals, develops inquisitiveness and the ability to be creative.
Lomonosov was the first in Russia to develop a pedagogical theory, the methodological basis of which was a materialistic worldview. He distinguished between science and religion, i.e. defended the idea of secular education. For the first time in Russian pedagogy, he advocated the combination of classical natural science and real education. His teaching methods highlight elements of polytechnic education.
Lomonosov was a supporter of the principle of conformity to nature, considering it important to be guided by the factors of the child’s natural development. In his opinion, natural features and the inclinations of children are the basis of their development.
Lomonosov saw an organic connection education and training, insisted on the relationship between mental development and physical and moral education. IN education, to which he assigned a large role, he proceeded from the principles of humanism and nationality and highly valued universal morality. He considered the goal of education to be the formation of a patriotic person, capable of selflessly serving the Motherland, hardworking, highly moral, showing a love of science and knowledge. He called order and discipline an important method and condition of education. If necessary, he did not object to corporal punishment.
Education: Based on taking into account child psychology and the individualization of education, Lomonosov put forward didactic principles: the main 2 are developmental education and accessibility, as well as logic, clarity, scientific character, connection between theory and practice, and thoroughness of knowledge. He is responsible for the development of teaching methods for physics, chemistry, geography, Russian and foreign languages.
Lomonosov took an active part in the creation of Moscow University (1755). The university had 3 faculties: medical, legal, and philosophical. At the university, 2 gymnasiums were opened: 1 - for the children of nobles, 2nd - for various ranks, except for serfs. Lomonosov never managed to get them the right to study at the gymnasium (although he tried until last days life). Those. he was a supporter of the classless education system up to the university. At the gymnasium they studied mathematics, geography, Russian and Latin. In these gymnasiums + in the academic one, Lomonosov was the first to introduce a class-lesson system, considering it the most productive for the development of the mind and memory, and was in favor of homework and exams.
In 1755, his textbook “Russian Grammar” was published. He was the first to give lectures in Russian in 1748, translated textbooks on various sciences, enriched the vocabulary of the Russian language with scientific terms, in particular, he identified the main scientific categories in pedagogy, which we still use today.
Lomonosov laid the foundations of pedagogical ethics, formulating the ideal of a people's teacher, to whom he made special demands: - to be a natural Russian, - scientific training, - pedagogical skill, - moral purity, - hard work, - love for children, - responsibility, - to be “kind” example." He himself complied with these requirements.
His other works: “A Brief Guide to Rhetoric”, “Ancient Russian history", "Draft Regulations for Moscow Gymnasiums" and many others. etc.
That. Lomonosov, having laid the foundations of national scientific pedagogy, proved himself to be an innovative teacher. As a true patriot, he believed that any science, including pedagogy must serve the Fatherland. In his opinion, the situation of the people can be improved through the spread of culture and education.
Send your good work in the knowledge base is simple. Use the form below
Students, graduate students, young scientists who use the knowledge base in their studies and work will be very grateful to you.
Posted on http://www.allbest.ru
Introduction
Chapter 1. Theoretical aspects of humanistic education
1.1 Humanistic upbringing, its purpose and objectives
1.2 Ushinsky's humanism
1.3 Methods of humanistic education
Chapter 2. Personality in the concept of humanistic education
Conclusion
Literature
Introduction
The modern concept of raising children and students is based on the principle of humanity and democratization of the processes of education and upbringing. In modern conditions of social and economic transformations in the country, the problems of raising children and youth using the system of humanistic education are of paramount importance.
In this vein, the development and implementation of the basic ideas and provisions of humanistic pedagogy into the theory and practice of modern upbringing and education seems particularly relevant.
Humanistic education is aimed at forming the value nature of the relationships between participants in the pedagogical process, at nurturing feelings and worldview “ true man", to create favorable conditions for personal development and self-development of a person, self-realization of his individual abilities.
Humanistic education is carried out in acts of socialization, education itself and self-development, each of which contributes to the harmonization of the individual and forms a new mentality of the Russian. IN modern society Not only such personality qualities as practicality, dynamism, intellectual development, but also, above all, culture, intelligence, education, planetary thinking, and professional competence are considered in demand. This is precisely what the humanistic approach is aimed at. Which once again emphasizes the relevance of this problem.
1. Theoretical aspects of humanistic education
1.1 Humanistic education, its purpose and objectives
Humanistic education is the process of forming humane personality traits, which provides a person with the opportunity to feel morally, socially, politically and legally capable and protected.
Adherents of humanism - psychologists, philosophers and teachers - have repeatedly emphasized that it is in specific experiences that the general values of our lives are formed. For example, Kurtz argues that values arise where the conscious process of choice occurs, where people live and act. Values are what is preferable, i.e. deeply respected. The theorist and practitioner of humanistic psychology Maslow writes about the importance of working on the formation of interests and values. He claims that the best way to motivate a person to self-improvement, to become a “better individual”, is to satisfy the basic needs of a person and his meta-needs (the need for truth, beauty, perfection, justice, order, etc.). Helping them to realize and make them internal values is the task of humanistic pedagogy. If education can motivate a person to realize and actualize his highest needs, it will thereby serve to preserve his mental health and help him protect himself from the so-called “diseases of dehumanization.” Maslow called such “diseases” metapathologies and cataloged them. It includes alienation, meaninglessness, indifference, boredom, melancholy, noogenic neuroses, existential vacuum, spiritual crises, apathy, defeatism, a sense of uselessness, abandonment of life, powerlessness, loss of free will, cynicism, vandalism, aimless destructiveness, etc.
Education built on the principles of humanism helps protect a person from these mistakes in personal development and allows us to hope for the flourishing of a new type of civilization, a civilization that has achieved significant social harmony.
Thus, through the formation of value guidelines, humanistic pedagogy tries to restore the lost taste for life, the severity of experience - the forgotten art of living. The ability to enjoy life is a very important factor in personal development. Life, as F. Dostoevsky wrote, must be loved more than its meaning. This is a condition for success in finding and creating the meaning of life. That is why humanist psychologists, as experts in the paradoxes of human sensory life, often emphasize that the more intensely you prepare to become happy, the less chance you leave yourself of happiness. Thus, V. Frankl liked to repeat that success and happiness should come to a person on their own, and the less you think about them, the more likely they will come. The “direct” pursuit of happiness or the pursuit of its “guarantees” - money, fame, power - in itself cannot be either the basic principle or the highest goal of human life. When there are too many unsuccessful attempts to “catch the bird of happiness,” an attractive world becomes a repulsive world. Haste creates boredom, because psychologically these two states have a lot in common: people use life to experience something in the future, and therefore the time of the present becomes only a hindrance for them. This is how the taste for life is lost.
Understanding in the process of education the values of constructive activity (creativity), experience (trust) and relationships (responsibility), the emerging personality begins to “sculpt” his destiny from high-quality “material” in a humanistic sense, to create own life, starting from high starting positions.
The first three methods allow education to be carried out through feelings, the second three - through reason. Emotional sphere in a person, if it does not predominate, then spontaneously (spontaneously) strives to be the first, i.e. go ahead of the mind. She is relatively autonomous from the intellectual and strong-willed. This constitutes the so-called paradox of human irrationality: endowed with reason, he often acts contrary to its dictates. Bring emotional, volitional and intellectual sphere, to harmonize the external and internal worlds of a person means to contribute to his (self) education in the spirit of humanism.
Back in the Renaissance, a humanistic ideal emerged - a creatively active and mentally calm, wise and majestic personality. However, the tasks of moral and creative realization of the individual were confined, for the most part, to the transformation of the external environment. Now, several centuries later, we can talk about the real embodiment of humanistic ideas using the methods of humanistic pedagogy and psychology.
Implementation, humanistic pedagogy stimulates sanity and realism in him - qualities that are so necessary in order to learn to distinguish good from bad, desirable from undesirable, worthy from unworthy. It is the mind, as the highest gift of a person, that should participate in decision-making and personal behavior.
If comprehension of one’s own identity is most fully achieved through experience, then self-improvement is through common sense and a conscious preference for humanistic values. And yet, the process of moral learning is not exclusively intellectual, it also involves and cultivates feelings. The fusion of reason, feelings and beliefs is the highest result that can only be achieved in the process of education.
The generally accepted goal in the world theory and practice of humanistic education has been and remains the ideal of a comprehensively and harmoniously developed personality coming from time immemorial. This goal-ideal provides a static characteristic of the individual. Its dynamic characteristics are associated with the concepts of self-development and self-realization. Therefore, it is these processes that determine the specifics of the goal of humanistic education: creating conditions for self-development and self-realization of the individual in harmony with himself and society.
This goal of education accumulates the humanistic worldview positions of society in relation to the individual and their future. They make it possible to comprehend a person as a unique natural phenomenon, to recognize the priority of his subjectivity, the development of which is the goal of life. Thanks to this formulation of the purpose of education, it becomes possible to rethink a person’s influence on his life, his right and responsibility for revealing his abilities and creative potential, to understand the relationship between the internal freedom of choice of the individual in self-development and self-realization and the targeted influence of society on it.
The first article of the Universal Declaration of Human Rights states “All human beings are born free and equal in dignity and rights. They are endowed with reason and conscience and must act towards each other in a spirit of brotherhood.” Seeing in the pupils independent people, and not slavishly submissive people, the teacher should not abuse the power of the stronger, but fight for their better future together with them.
Objectives of humanistic education:
* philosophical and ideological orientation of the individual in understanding the meaning of life, one’s place in the world, one’s uniqueness and value;
* providing assistance in building personal concepts that reflect the prospects and limits of development of physical, spiritual inclinations and abilities, creative potential, as well as in realizing responsibility for life creativity;
* introducing the individual to a system of cultural values that reflect the richness of universal and national culture, and developing one’s attitude towards them;
* disclosure of universal human norms of humanistic morality (kindness, mutual understanding, mercy, sympathy, etc.) and cultivation of intelligence as a significant personal parameter;
* development of intellectual and moral freedom of the individual, ability to adequate self-esteem and assessments, self-regulation of behavior and activity, ideological reflection;
* revival of the traditions of Russian mentality, a sense of patriotism in the unity of ethnic and universal values, instilling respect for the laws of the country and civil rights of the individual, the desire to preserve and develop the prestige, glory and wealth of the fatherland;
* developing an attitude towards work as a socially and personally significant need and a factor that creates the country’s material funds and its spiritual potential, which, in turn, provide opportunities for personal growth;
* development of valeological attitudes and ideas about a healthy lifestyle.
The main provisions of the humanistic approach require:
1) humane attitude towards the personality of the pupil;
2) respect for his rights and freedoms;
3) presenting feasible and reasonably formulated demands to the pupil;
4) respect for the student’s position even when he refuses to fulfill the requirements;
5) respect for a person’s right to be himself;
6) bringing to the consciousness of the pupil the specific goals of his upbringing;
7) non-violent formation of the required qualities;
8) refusal of corporal and other punishments degrading the honor and dignity of a person;
9) recognition of the individual’s right to completely refuse to develop those qualities that for some reason contradict his beliefs (humanitarian, religious, etc.).
1.2 Ushinsky’s humanism
Man as an object of knowledge remains a mystery for researchers, just as it was several thousand years ago. Therefore, all anthropological knowledge, whatever its nature (natural science, humanitarian, philosophical), is only a prelude to the answer to the question: “What is a person?”, but not the answer itself.
Despite all the methodological difficulties, we can talk about the existence of a problematic research field in educational anthropology. The range of issues that pedagogical anthropology studies has already been outlined: human nature in the light of educational problems, human development as a biological, psychological and social process within the framework of pedagogical activity, the essence and existence of man in connection with the process of education, the meaning of human existence and the goals of education, the ideal person and pedagogical ideal, etc. The formulation and solution of these problems is possible both through productive theoretical research in the field of pedagogy and through effective teaching practice.
Various aspects of studying the problems of educational anthropology are possible. One of them is to try to look at these problems in retrospect, placing them in a historical and cultural context. In this case, it can be fruitful to use the methodology and content material of such fields of knowledge as the history of pedagogy and the history of philosophy.
Any system of pedagogical views, any pedagogical concept is based on certain ideas about man, characteristic of each cultural and historical era. The goals and objectives of upbringing and education cannot be formulated without clearly understood ideas about what a person should be. Pedagogy without an ideal is unthinkable. At the same time, without knowledge of what a person is in his concrete reality, what he really is, the pedagogical process is impossible, since it includes a certain influence on the student. That is, without ideas about what a person is and what he can be, pedagogy as a science and practical activity is impossible.
Pedagogy in any historical era, within any culture, is based on a certain anthropological foundation, that is, the body of knowledge about man inherent in a given culture and a given time. Anthropological ideas change along with the development of culture and society as a whole. They are determined by those cultural and semantic dominants that are characteristic of a particular era and bear the indelible imprint of this era: each time sees a person in its own way, interprets his essence and the meaning of his existence.
Ideas about a person are most often present in pedagogical concepts implicitly and influence teaching practice without their clear awareness. And only researchers of the historical and pedagogical process have the opportunity to analyze and understand the anthropological foundations of this or that pedagogical theory. Such an analysis is important because it allows us to see pedagogy in a cultural and historical context, to show how pedagogy, through ideas about man, is strongly influenced by science, religion, and philosophy, within the framework of which anthropological ideas are formed.
Man as a subject of education, "correct development human body in all its complexity" - this, according to K. D. Ushinsky, is the subject of scientific pedagogy. Therefore, pedagogy must be substantiated by the achievements of the natural sciences and, first of all, anatomy, physiology, psychology. K. D. Ushinsky wrote: “The educator should strive to get to know the person what he really is, with all his weaknesses and in all his greatness, with all his everyday, small needs and with all his great demands."
K.D. Ushinsky, as the largest representative of pedagogy of the 19th century, made a special contribution to the development of domestic pedagogy, laying its scientific foundations and creating an integral pedagogical system.
As Ushinsky's contemporaries noted, “his works made a complete revolution in Russian pedagogy,” and he himself was called the father of this science.
Ushinsky is universal as a teacher, as a teacher of promising vision. First of all, he acts as a teacher-philosopher, clearly understanding that pedagogy can only be based on a solid philosophical and natural science foundation, on the concept of national education, reflecting the development of this science and the specifics of national culture and education.
Ushinsky is an education theorist; he is distinguished by his depth of insight into the essence of pedagogical phenomena and his desire to identify the laws of education as a means of managing human development.
Ushinsky’s activities fully responded to the urgent needs of the country’s historical development and the transformation of the educational system.
After graduating from Moscow University, Ushinsky taught at the Yaroslavl Legal Lyceum, was fruitfully engaged in teaching at the Gatchina Orphan Institute and the Smolny Institute for Noble Maidens, and edited the Journal of the Ministry of Education.
Ushinsky is a democrat educator, his slogan is to awaken the people's thirst for knowledge, to bring the light of knowledge into the depths of people's thoughts, to see the people happy.
Based on his progressive views, Ushinsky took a new look at pedagogy as a science. He was deeply convinced that it needed a solid scientific basis. Without it, pedagogy can turn into a collection of recipes and folk teachings. First of all, according to Ushinsky, pedagogy should be based on scientific knowledge about man, to a wide range of anthropological sciences, to which he included anatomy, physiology, psychology, logic, philology, geography, political economy, statistics, literature, art, etc., among which psychology and physiology occupy a special place.
Ushinsky considered the education system in Russia, with its classical, ancient orientation, to be a great-grandfather's rags, which it was time to abandon and begin to create a school on a new basis. The content of education should include, first of all, a humanistic approach.
First of all, in school one must keep in mind the student’s soul in its entirety and its organic, gradual and comprehensive development, and knowledge and ideas must be built into a bright and, if possible, broad view of the world and his life.
Ushinsky justifiably criticized both supporters of formal education (the goal of education is the development of students’ mental abilities) and material education (the goal is the acquisition of knowledge) for their one-sidedness. Showing the inconsistency of formal education, he emphasized that “reason develops only in real knowledge... and that the mind itself is nothing more than well-organized knowledge.” The material direction was criticized for its utilitarianism, for the pursuit of directly practical benefits. Ushinsky considers it necessary both to develop the mental powers of students and to master knowledge related to life.
Ushinsky’s thoughts on learning are united by the general idea of educational and developmental education. If the development, formation and education of the individual is carried out in its unity through training, then training itself inevitably, according to Ushinsky, must be developing and educating. Ushinsky considered education to be a powerful organ of education. Science must act not only on the mind, but also on the soul and feeling. He writes: “Why teach history, literature, all the many sciences, if this teaching does not make us love the idea and truth more than money, cards and wine, and put spiritual virtues above random advantages.” According to Ushinsky, education can fulfill educational and upbringing tasks only if it meets three basic conditions: connection with life, compliance with the nature of the child and the characteristics of his psychophysical development, and education in his native language.
It can be argued that educational anthropology in Russia is one of the most significant pedagogical movements, which has its own history and classification of directions.
Philosophical ideas about man play a special role in the formation of pedagogical anthropology. Philosophical knowledge traditionally carries within itself a system of ideas about man; anthropology is an integral part of any philosophical concept. Traditionally philosophical are the problems of the essence of man, the meaning of his existence, the purpose of existence. Philosophy tries to give generalized ideas about man, to show what place he occupies in the structure of reality.
1.3 Methods of humanistic education
In the “Dictionary of the Russian Language” the word “method” is explained as a set of single-purpose and similar techniques. N. I. Boldyrev in the book “Methodology educational work at school" defines method as a path or way of achieving a goal.
In authoritarian pedagogy, teaching methods were interpreted as methods of educational influence. For example, T. A. Ilyina in “Pedagogy” (1984) gave the following definition: “Methods of educational influence on students, or methods of education, mean ways of educators influencing the consciousness, will and feelings of students in order to form in them the beliefs and skills of communist behavior."
The famous teacher V.L. Slastenin in the published textbook “Pedagogy” gives a similar definition of the method: “Education methods in pedagogy are understood as methods of pedagogical influence on students in order to form their consciousness and behavior.” Again we are talking about behavior and the impact of educators on those being educated. But the questions remain open: “What to influence? Why influence?
The essence of education methods is their organization with the help of schoolchildren’s activities to master the content of education to form personality traits that correspond to the goal (the goal is to organize the student’s purposeful activity).
The methods are manifested in the actions of teachers and student groups (organizers: educators, student groups) organizing the expedient activities of children and adolescents.
The main methods of humanistic education are:
education with trust, care and respect;
responsibility education;
creativity education;
education through common sense,
education through training in ethical inquiry and procedures for making moral, civil, legal and environmental decisions,
education through teaching the solution of existential (life-semantic) problems, as well as methods of clarifying, constituting (establishing) and creating meanings.
What all these methods have in common is that the teacher encourages the child to experience these feelings and states himself - trust, responsibility, creativity, life (ethical and other) dilemmas and collisions, various semantic situations. We cannot teach this, psychologically and morally feeling ourselves “above” the child, but we must try to experience these states together with him, enriching in this joint experience not only him, but also our inner world.
Proponents of the humanistic concept of education constantly emphasize the need for the child to feel in an atmosphere of love and benevolence. He must feel that the people around him, with all their demands, are not his enemies, but, on the contrary, people who love him and care about his well-being. They are not going to impose their vision of life on him, but only help him find his path. However, at the same time, the teacher must constantly make it clear to the student that, despite all the desire of those around him to help him get back on his feet, no one will “walk” for him (think, feel, make decisions, choose his own path). The old truth that education is a two-way process must not be forgotten.
Nurturing trust, care and respect.
A person’s task is to learn to trust both himself and the people around him in order to trust life in general, to perceive it as his unique mission and as an amazing, unique and full of possibilities adventure. It is necessary to teach the child to deal with feelings of helplessness and uncertainty. To be able to live in an unstable world, to be able to break away from the past for the sake of an unknown future, means to be open to life and approach it creatively. This is a very difficult task, sometimes seeming impossible, since no one can know what life has in store for him, but everyone at least approximately wants to know it.
Using false methods of communicating with the unknown, a person only moves away from understanding his purpose, while the only reliable way to “find out his destiny” is to use his strengths and capabilities in practice. To do this, you need to be brave, decisive, and most importantly, trust yourself, your merits and not underestimate them in any way. Doing well what you have to do and experiencing joy and satisfaction while doing so is an old wisdom that reflects the understanding of life as a mission. According to psychologists, nothing helps a person overcome life’s difficulties more than the awareness of an important task facing him, specially prepared for him by fate. The ability to trust the current situation and yourself is the highest art of life.
Education with responsibility.
Modern pedagogical thought is almost unanimous that today, more than ever before, education has become education of responsibility. By developing independence in a child, we help the child begin to feel, know and experience a sense of responsibility to other people, and not just by doing this and that, avoiding their shouts and punishments. At the very beginning, this is, of course, his immediate environment, then this sphere expands. And, in the end, comes a feeling of responsibility for one’s deeds and actions before others and society as a whole, as before oneself. Gradually, a need is formed to make the most efficient use of the allotted time of life and to realize its meaning in specific matters, without missing - ideally - a single opportunity.
Education through creativity.
Education, through the introduction to creativity, of an “actualized” (“realized”, independent) person is another aspect of humanistic pedagogy. Everyone is endowed with the ability to be creative to one degree or another. Creativity is the defining characteristic of a human being. Creative education is given such importance because it necessarily teaches a person to rely on one’s own strengths, to believe in oneself, to be independent, autonomous, and free; all this gives rise to legitimate self-respect in him. Of course, by educating through creativity, we develop in a person both cognitive abilities (primarily, perhaps, imagination and intuition) and practical skills. Moreover, no serious and generally useful work is conceivable without the virtues of perseverance, determination, and self-discipline. Self-actualization is not only passion, but also painstaking work, and you should explain to the child that inspiration (creative insight) alone is not enough in any endeavor, but that achievements accumulate little by little, and it is important to be able to bring your ideas and undertakings to completion. This is how a sense of dedication to the task develops along with responsibility for what has been started.
The creative inclinations of a person are also in demand in everyday life. Ethical problems, for a humanist, do not have clear-cut solutions (defined, say, by the ten biblical commandments) - their true solution is unique each time and can only be creative. By teaching a child to think and search, and not just memorize and apply ready-made recipes, the teacher is obliged to lead him to ethical creativity, research, clarification of meaning, its creation and implementation, thereby putting into practice the postulates of humanism.
Education through common sense, ethical inquiry and meaning-making. Modern humanism is the newest form of rationalism, integrating the achievements of the methodology of scientific knowledge, philosophy and psychology of the twentieth century. Rationality, as a style of adequate thinking and behavior, should be taught. As has been repeatedly emphasized, humanistic pedagogy considers one of its main tasks to be the development in students of critical thinking skills and common sense, scientific skepticism, as well as the ability to have a reasonable approach to ethical life conflicts. Providing students with the maximum complete information without evaluative pressure and joint reflection on problematic situations is a necessary element and method of humanistic education. It allows them to improve their ability for reflection, healthy criticism, awareness of real problems, and the correct structure of the decision-making or choice process.
2.2 Personality in the concept of humanistic education
Carrying out education, teachers strive to make a natural person a social person, a personality, as quickly as possible, ignoring the need for him to accumulate a cultural layer of personality. But between nature and society lies culture, uniting them and removing the contradictions between the natural and social principles in man. The natural entry of a child into social life is through culture.
Recognizing personality and the development of its essential forces as a leading value, humanistic pedagogy in its theoretical constructions and technological developments is based on its axiological characteristics. In the diverse actions and activities of a person, his specific evaluative attitudes towards the objective and social world, as well as towards himself, are manifested. Thanks to the evaluative attitudes of the individual, new values are created or previously discovered and recognized (for example, social norms, points of view, opinions, rules, commandments and laws are disseminated) life together and etc.). To distinguish between recognized (subjective-objective) and actual (objective) values, the category of need is used. It is the needs of a person that serve as the basis of his life. Essentially, the entire culture of mankind is connected with the history of the emergence, development and complication of people's needs. Their study is a kind of key to understanding the history of human culture. The content of needs depends on the totality of development conditions of a particular society.
Needs are directed to the future, as a result of which they program patterns of life activity that encourage a person to overcome the conditions of his existence and create new forms of life. Due to their regulatory function, needs represent the most significant criterion for the development of a person, especially his moral potential. They largely carry the program for this development.
The transition from need to goal formulation does not happen by itself. Need and goal connect motives. Needs are primary in relation to motives, which are formed only on the basis of emerging needs. Activity is generated not by the needs themselves, but by the contradictions between them and the existing conditions of the subject’s existence. It is these contradictions that stimulate activity, forcing us to fight to maintain or change conditions. The category "motive", thus, complements and specifies the category "need", expressing the subject's attitude to the conditions of his life and activity.
In the world of values, the incentives for human behavior and the reasons for social action become more complex. What comes to the fore is not what is necessary, without which one cannot exist, since this problem is solved at the level of needs, and not what is beneficial from the point of view of the material conditions of life - this is the level of action of interests, but what corresponds to the idea of the purpose of a person and his dignity, those moments of motivation of behavior in which self-affirmation and personal freedom are manifested. These are value orientations that affect the entire personality, the structure of self-awareness, and personal needs. Without them there can be no true self-realization of the individual. However, a person whose activity is determined only by needs cannot be free and create new values. A person must be free from the power of needs and be able to overcome his subordination to them. Personal freedom is the escape from the power of base needs, the choice of higher values and the desire to realize them. Value orientations are reflected in moral ideals, which are the highest manifestation of the target determination of an individual’s activity. Ideals represent the ultimate goals, the highest values of ideological systems. They complete a multi-stage process of idealization of reality.
Understanding value orientations as a moral ideal leads to an aggravation of the contradiction between the social and the personal. As a rule, people get out of a conflict by sacrificing one thing for the other. However, a humane person will act in accordance with the requirements of the moral ideal. Moral ideals, therefore, determine the achievement of a level of personal development that corresponds to the humanistic essence of a person. They reflect a set of humanistic values that correspond to the needs of the development of society and the needs of the developing individual. They demonstrate the organic unity of the leading interests of the individual and society, since they concentratedly express the social functions of the humanistic worldview.
Moral ideals are not set once and for all, frozen. They develop and improve as models that determine the prospects for personal development. Development is a characteristic of humanistic moral ideals, which is why they act as a motive for personal improvement. Ideals connect historical eras and generations, establish the continuity of the best humanistic traditions, and above all in education.
Moral ideals are the highest criteria for an individual’s motivational-value attitude, which is characterized by the individual’s awareness of his duty, responsibility to society, and the voluntary decision to sacrifice his interests in favor of another person, without demanding anything in return.
Manifesting in the actions, deeds and behavior of a person as a whole, relationships carry out the relationship between the individual and the environment and meaningfully determine the essence of the personality’s orientation, coordinating and connecting with each other the main phenomena of subjectivity (attitudes, motives, needs, assessments, emotions, beliefs, value orientations, etc. ). However, the relationships of a person reflect not only her subjectivity, but also objectively given meanings, since they represent objective goals. The objective aspect of a person’s relationship is his social position, which is a set of connections that arise in the system of reference interpersonal relationships and socially significant activities. humanistic education moral
In the motivational-value relation of the individual, the objective and subjective are presented in unity, determining its selective focus on both the values of activity and the processes of self-realization.
This unity lies in the fact that what is significant is not divorced from objective reality, does not contradict it, but arises on its basis, based on the real possibilities of its change, on the existing functional capabilities of a person. Needs and goals that go beyond the objective possibilities of changing reality act as inadequate motivations. A motivational-value attitude characterizes the humanistic orientation of an individual if she, being a subject of activity, realizes in it her humanistic way of life, the readiness to take responsibility for others and for the future of society, to act independently of the particular circumstances and situations that arise in her life, create them, fill them with humanistic content, develop a humanistic strategy and transform oneself as a humane person.
Conclusion
At the current stage of development of society, the transition to democracy, the consolidation of human rights and freedoms, it seems particularly relevant to build the educational and educational process on the foundations of humanistic pedagogy and humanistic education. Humanistic pedagogy is based on a humanistic worldview, which recognizes as its main and unshakable value the person as such, the value of his freedom, his choice and the possibilities for his development.
The pedagogical process, built on the principles of humanistic pedagogy, is based on the student’s personality, based on the constructive work of the student and teacher, during which the teacher tries in every possible way to develop the initiative of his students and create all the conditions for their personal and creative development through methods of humanistic education of the individual.
Thus, in order to raise a cultured, intelligent, educated person, you need to turn to humanistic pedagogy and its methods. All of the above allows us to note that humanistic pedagogy in modern educational methods occupies one of the most important places, both in the formation of personality and in the comprehensive development of a member of society.
Literature
Berulava M. N. State and prospects of humanization of education Moscow. -- 2001, -- 11 p.
Vakhterov V.P. Selected pedagogical works. M., 2000,--30c.
Gozman O.S. Pedagogy of freedom: the path to the humanistic civilization of the 21st century M., 2004.-- 37p.
Zolotareva E.K. Pedagogical conditions for a child to understand the moral value of an action. M., 1993. - 20 p.
Kolesnikova I.A. Education of human qualities M., 1998, -- 61c.
Kudishina A.A. Procedures for humanistic education M., 2006, -- 30 p.
Lunina G.V. Humanistic ideas of Russian folk pedagogy in the education of an optimistic attitude in preschool children. M., 1999. - 21 p.
Lunina G.V. Humanistic ideas of Russian folk pedagogy in the education of an optimistic attitude in preschool children. M., 2007. - 21 p.
Muzalkov A.V. Methodological foundations in the study of pedagogical problems. Yelets, 2000, --25s.
Mushenok N.I. Continuity of development of humane qualities in children 6 - 10 years old. M., 1996, -- 42 p.
Pedagogy: textbook / ed. P.I.Pidkasisty. - M., 2008, --112 p.
Pedagogy: Tutorial for students of pedagogical universities and pedagogical colleges / Ed. P.I. Pidkasisty. - M. Russian Pedagogical Agency, 1996, - 602 p.
Poddyakov N. N. Questions of the psychological development of the child. M. MSLU, 2000, -- 202 p.
Rozhkov I.P. Ideal and real goals of education. Smolensk, 1998, --55 p.
Rozov N. S. Culture, values and development of education (Foundations for the reform of humanities education. M.: Research Center for Problems of Quality Management in the Training of Specialists, 2004, -- 154 p.
Romanyuk L.V. Humanistic tradition as a phenomenon of the domestic pedagogical heritage of the second half of the 19th century. M. 2002, -- 45 p.
Sergeicheva G. G. Humanistic education of older preschoolers. M. Publishing house URAO, 2003, -- 149 p.
Smyatskikh JI. The principle of humanism and its implementation in the history of the development of education M. 1996, - No. 8. - 120 p.
Sobkin V. Humanization of education M. 1992, - No. 9 - 75 p.
Tkachev S. N. Humanization of pedagogy. M. - 1996. - No. 3. - 20 p.
Ushinsky K.D. Man as a subject of education M. 1950, -- 40 p.
Shishlova E.E. An individual approach in the process of educating children to have a humane attitude towards their peers. M. 1992, -- 16 p.
Shiyanov E.N., Kotova I.B. The idea of humanization of education in the context of domestic theories of personality. Rostov-on-Don, 1995, -- 28 p.
Yakimanskaya I. S. Technology of personality-oriented education. M., 2000, -- 35 p.
Lunacharsky A.V. About upbringing and education. - M.: Pedagogy, 2006. - 640 p.
Posted on Allbest.ru
Similar documents
Regularities, principles, goals and objectives of humanistic education, its influence on the learning process and the formation of humanity in schoolchildren. Study age characteristics and diagnostics of the level of formation of moral qualities of children’s personality.
thesis, added 12/13/2013
Goal, objectives and principles, signs and criteria of aesthetic education in school. Formation in children of a moral and humanistic ideal of comprehensive personality development. Artistic education of students in the process of educational and extracurricular activities.
course work, added 02/15/2014
The essence of cooperation pedagogy. Principles of the educational process. Personality in the concept of humanistic education. Secondary education concept Russian Federation. Methods, attitudes and values of humanistic pedagogy.
abstract, added 03/20/2009
Features of the humanistic approach to education and training. Principles of psychotherapeutic assistance to parents and teachers by K. Rogers. The process of development of democratic trends in the history of education. The essence, trends and ideas of democratization of education.
test, added 03/04/2010
Historical and pedagogical prerequisites of humanism in education. General didactic approaches to the humanization of the educational process. The key issue in education is the value-semantic understanding of the child’s personality. Modern concepts of the humanistic approach.
test, added 10/11/2013
The main problems of moral education of primary school students in the system of realizing the humanistic potential of folk pedagogy. Ethical education that ensures self-determination of schoolchildren in the system of moral and cultural values.
course work, added 07/17/2014
The essence of education as a social phenomenon, its goals and objectives in a modern school. general characteristics ethical educational matters. Moral education as a process of organizing various activities and forming the moral qualities of students.
abstract, added 09/09/2010
History of pedagogy early age into an independent field of knowledge. Features of natural and humanistic education. Innovative ideas for Montessori preschool education. The significance of the works of Komensky and Ushinsky in the development of pedagogy.
abstract, added 03/04/2013
Factors causing the emergence of previously unprecedented information threats. "Spirituality" from the perspective of humanistic philosophy. Education in the paradigm of modern knowledge, based on the principle of cultural conformity in the learning process.
abstract, added 09/10/2016
The first stages of K.D.’s life Ushinsky. The formation of pedagogical views during teaching at the Yaroslavl Demidov Lyceum and the Gatchina Orphan Institute. Pedagogical principles of K.D. Ushinsky, his views and ideas on education and personality development.
Introduction
Chapter 1. Theoretical aspects of humanistic education
1.1 Humanistic education, its purpose and objectives
1.2 Ushinsky's humanism
1.3 Methods of humanistic education
Chapter 2. Personality in the concept of humanistic education
Conclusion
Literature
Introduction
The modern concept of raising children and students is based on the principle of humanity and democratization of the processes of education and upbringing. In modern conditions of social and economic transformations in the country, the problems of raising children and youth using the system of humanistic education are of paramount importance.
In this vein, the development and implementation of the basic ideas and provisions of humanistic pedagogy into the theory and practice of modern upbringing and education seems particularly relevant.
Humanistic education is aimed at developing the value-based nature of relationships between participants in the pedagogical process, at nurturing the feelings and worldview of a “true person,” at creating favorable conditions for a person’s personal development and self-development, and the self-realization of his individual abilities.
Humanistic education is carried out in acts of socialization, education itself and self-development, each of which contributes to the harmonization of the individual and forms a new mentality of the Russian. In modern society, not only such personality qualities as practicality, dynamism, and intellectual development are considered in demand, but also, above all, culture, intelligence, education, planetary thinking, and professional competence. This is precisely what the humanistic approach is aimed at. Which once again emphasizes the relevance of this problem.
1. Theoretical aspects of humanistic education
1 Humanistic education, its purpose and objectives
Humanistic education is the process of forming humane personality traits, which provides a person with the opportunity to feel morally, socially, politically and legally capable and protected.
Adherents of humanism - psychologists, philosophers and teachers - have repeatedly emphasized that it is in specific experiences that the general values of our lives are formed. For example, Kurtz argues that values arise where the conscious process of choice occurs, where people live and act. Values are what is preferable, i.e. deeply respected. The theorist and practitioner of humanistic psychology Maslow writes about the importance of working on the formation of interests and values. He argues that the best way to encourage a person to improve himself, to become a “better individual,” is to satisfy the basic needs of a person and his meta-needs (the need for truth, beauty, perfection, justice, order, etc.). Helping them to realize and make them internal values is the task of humanistic pedagogy. If education can motivate a person to realize and actualize his highest needs, it will thereby serve to preserve his mental health and help him protect himself from the so-called “diseases of dehumanization.” Maslow called such “diseases” metapathologies and cataloged them. It includes alienation, meaninglessness, indifference, boredom, melancholy, noogenic neuroses, existential vacuum, spiritual crises, apathy, defeatism, a sense of uselessness, abandonment of life, powerlessness, loss of free will, cynicism, vandalism, aimless destructiveness, etc.
Education built on the principles of humanism helps protect a person from these mistakes in personal development and allows us to hope for the flourishing of a new type of civilization, a civilization that has achieved significant social harmony.
Thus, through the formation of value guidelines, humanistic pedagogy tries to restore the lost taste for life, the severity of experience - the forgotten art of living. The ability to enjoy life is a very important factor in personal development. Life, as F. Dostoevsky wrote, must be loved more than its meaning. This is a condition for success in finding and creating the meaning of life. That is why humanist psychologists, as experts in the paradoxes of human sensory life, often emphasize that the more intensely you prepare to become happy, the less chance you leave yourself of happiness. Thus, V. Frankl liked to repeat that success and happiness should come to a person on their own, and the less you think about them, the more likely they will come. The “direct” pursuit of happiness or the pursuit of its “guarantees” - money, fame, power - in itself cannot be either the basic principle or the highest goal of human life. When there are too many unsuccessful attempts to “catch the bird of happiness,” an attractive world becomes a repulsive world. Haste creates boredom, because psychologically these two states have a lot in common: people use life to experience something in the future, and therefore the time of the present becomes only a hindrance for them. This is how the taste for life is lost.
Understanding in the process of education the values of constructive activity (creativity), experiences (trust) and relationships (responsibility), the emerging personality begins to “sculpt” his destiny from high-quality “material” in a humanistic sense, to create his own life, starting from high starting positions.
The first three methods allow education to be carried out through feelings, the second three - through reason. The emotional sphere in a person, if not dominant, then spontaneously (spontaneously) strives to be first, i.e. go ahead of the mind. She is relatively autonomous from the intellectual and strong-willed. This constitutes the so-called paradox of human irrationality: endowed with reason, he often acts contrary to its dictates. To bring the emotional, volitional and intellectual spheres into coherence, to harmonize the external and internal worlds of a person means to contribute to his (self) education in the spirit of humanism.
Back in the Renaissance, a humanistic ideal emerged - a creatively active and mentally calm, wise and majestic personality. However, the tasks of moral and creative realization of the individual were confined, for the most part, to the transformation of the external environment. Now, several centuries later, we can talk about the real embodiment of humanistic ideas using the methods of humanistic pedagogy and psychology.
Implementation, humanistic pedagogy stimulates sanity and realism in him - qualities that are so necessary in order to learn to distinguish good from bad, desirable from undesirable, worthy from unworthy. It is the mind, as the highest gift of a person, that should participate in decision-making and personal behavior.
If comprehension of one’s own identity is most fully achieved through experience, then self-improvement is through common sense and a conscious preference for humanistic values. And yet, the process of moral learning is not exclusively intellectual, it also involves and cultivates feelings. The fusion of reason, feelings and beliefs is the highest result that can only be achieved in the process of education.
The generally accepted goal in the world theory and practice of humanistic education has been and remains the ideal of a comprehensively and harmoniously developed personality coming from time immemorial. This goal-ideal provides a static characteristic of the individual. Its dynamic characteristics are associated with the concepts of self-development and self-realization. Therefore, it is these processes that determine the specifics of the goal of humanistic education: creating conditions for self-development and self-realization of the individual in harmony with himself and society.
This goal of education accumulates the humanistic worldview positions of society in relation to the individual and their future. They make it possible to comprehend a person as a unique natural phenomenon, to recognize the priority of his subjectivity, the development of which is the goal of life. Thanks to this formulation of the purpose of education, it becomes possible to rethink a person’s influence on his life, his right and responsibility for revealing his abilities and creative potential, to understand the relationship between the internal freedom of choice of the individual in self-development and self-realization and the targeted influence of society on it.
The first article of the Universal Declaration of Human Rights states “All human beings are born free and equal in dignity and rights. They are endowed with reason and conscience and must act towards each other in a spirit of brotherhood.” Seeing in the pupils independent people, and not slavishly submissive people, the teacher should not abuse the power of the stronger, but fight for their better future together with them.
Objectives of humanistic education:
philosophical and ideological orientation of the individual in understanding the meaning of life, one’s place in the world, one’s uniqueness and value;
providing assistance in building personal concepts that reflect the prospects and limits of development of physical, spiritual inclinations and abilities, creative potential, as well as in realizing responsibility for life creativity;
introducing the individual to a system of cultural values that reflect the richness of universal and national culture, and developing one’s attitude towards them;
disclosure of universal human norms of humanistic morality (kindness, mutual understanding, mercy, sympathy, etc.) and cultivation of intelligence as a significant personal parameter;
development of intellectual and moral freedom of the individual, the ability for adequate self-esteem and evaluation, self-regulation of behavior and activity, ideological reflection;
revival of the traditions of Russian mentality, a sense of patriotism in the unity of ethnic and universal values, instilling respect for the laws of the country and civil rights of the individual, the desire to preserve and develop the prestige, glory and wealth of the fatherland;
developing an attitude towards work as a socially and personally significant need and a factor that creates the country’s material funds and its spiritual potential, which, in turn, provide opportunities for personal growth;
development of valeological attitudes and ideas about a healthy lifestyle.
The main provisions of the humanistic approach require:
) humane attitude towards the personality of the pupil;
) respect for his rights and freedoms;
) presenting feasible and reasonably formulated demands to the pupil;
)respect for the position of the student even when he refuses to fulfill the requirements;
) respect for the human right to be himself;
) bringing to the consciousness of the pupil the specific goals of his education;
) non-violent formation of the required qualities;
) refusal of corporal and other punishments degrading the honor and dignity of a person;
) recognition of the individual’s right to completely refuse to develop those qualities that for some reason contradict his beliefs (humanitarian, religious, etc.).
2 Ushinsky's humanism
Man as an object of knowledge remains a mystery for researchers, just as it was several thousand years ago. Therefore, all anthropological knowledge, whatever its nature (natural science, humanitarian, philosophical), is only a prelude to the answer to the question: “What is a person?”, but not the answer itself.
Despite all the methodological difficulties, we can talk about the existence of a problematic research field in educational anthropology. The range of issues that pedagogical anthropology studies has already been outlined: human nature in the light of educational problems, human development as a biological, psychological and social process within the framework of pedagogical activity, the essence and existence of man in connection with the process of education, the meaning of human existence and the goals of education, the ideal person and pedagogical ideal, etc. The formulation and solution of these problems is possible both through productive theoretical research in the field of pedagogy and through effective teaching practice.
Various aspects of studying the problems of educational anthropology are possible. One of them is to try to look at these problems in retrospect, placing them in a historical and cultural context. In this case, it can be fruitful to use the methodology and content material of such fields of knowledge as the history of pedagogy and the history of philosophy.
Any system of pedagogical views, any pedagogical concept is based on certain ideas about man, characteristic of each cultural and historical era. The goals and objectives of upbringing and education cannot be formulated without clearly understood ideas about what a person should be. Pedagogy without an ideal is unthinkable. At the same time, without knowledge of what a person is in his concrete reality, what he really is, the pedagogical process is impossible, since it includes a certain influence on the student. That is, without ideas about what a person is and what he can be, pedagogy as a science and practical activity is impossible.
Pedagogy in any historical era, within any culture, is based on a certain anthropological foundation, that is, the body of knowledge about man inherent in a given culture and a given time. Anthropological ideas change along with the development of culture and society as a whole. They are determined by those cultural and semantic dominants that are characteristic of a particular era and bear the indelible imprint of this era: each time sees a person in its own way, interprets his essence and the meaning of his existence.
Ideas about a person are most often present in pedagogical concepts implicitly and influence teaching practice without their clear awareness. And only researchers of the historical and pedagogical process have the opportunity to analyze and understand the anthropological foundations of this or that pedagogical theory. Such an analysis is important because it allows us to see pedagogy in a cultural and historical context, to show how pedagogy, through ideas about man, is strongly influenced by science, religion, and philosophy, within the framework of which anthropological ideas are formed.
Man as a subject of education, “the correct development of the human body in all its complexity” - this, according to K. D. Ushinsky, is the subject of scientific pedagogy. Therefore, pedagogy must be justified by the achievements of the natural sciences and, first of all, anatomy, physiology, and psychology. K.D. Ushinsky wrote: “The educator must strive to get to know a person as he really is, with all his weaknesses and in all his greatness, with all his everyday, small needs and with all his great demands.”
K.D. Ushinsky, as the largest representative of pedagogy of the 19th century, made a special contribution to the development of domestic pedagogy, laying its scientific foundations and creating an integral pedagogical system.
As Ushinsky's contemporaries noted, “his works made a complete revolution in Russian pedagogy,” and he himself was called the father of this science.
Ushinsky is universal as a teacher, as a teacher of promising vision. First of all, he acts as a teacher-philosopher, clearly understanding that pedagogy can only be based on a solid philosophical and natural science foundation, on the concept of national education, reflecting the development of this science and the specifics of national culture and education.
Ushinsky is an education theorist; he is distinguished by his depth of insight into the essence of pedagogical phenomena and his desire to identify the laws of education as a means of managing human development.
Ushinsky’s activities fully responded to the urgent needs of the country’s historical development and the transformation of the educational system.
After graduating from Moscow University, Ushinsky taught at the Yaroslavl Legal Lyceum, was fruitfully engaged in teaching at the Gatchina Orphan Institute and the Smolny Institute for Noble Maidens, and edited the Journal of the Ministry of Education.
Ushinsky is a democrat educator, his slogan is to awaken the people's thirst for knowledge, to bring the light of knowledge into the depths of people's thoughts, to see the people happy.
Based on his progressive views, Ushinsky took a new look at pedagogy as a science. He was deeply convinced that it needed a solid scientific basis. Without it, pedagogy can turn into a collection of recipes and folk teachings. First of all, according to Ushinsky, pedagogy should be based on scientific knowledge about man, on a wide range of anthropological sciences, to which he included anatomy, physiology, psychology, logic, philology, geography, political economy, statistics, literature, art, etc., among of which psychology and physiology occupy a special place.
Ushinsky considered the education system in Russia, with its classical, ancient orientation, to be a great-grandfather's rags, which it was time to abandon and begin to create a school on a new basis. The content of education should include, first of all, a humanistic approach.
First of all, in school one must keep in mind the student’s soul in its entirety and its organic, gradual and comprehensive development, and knowledge and ideas must be built into a bright and, if possible, broad view of the world and his life.
Ushinsky justifiably criticized both supporters of formal education (the goal of education is the development of students’ mental abilities) and material education (the goal is the acquisition of knowledge) for their one-sidedness. Showing the inconsistency of formal education, he emphasized that “reason develops only in real knowledge... and that the mind itself is nothing more than well-organized knowledge.” The material direction was criticized for its utilitarianism, for the pursuit of directly practical benefits. Ushinsky considers it necessary both to develop the mental powers of students and to master knowledge related to life.
Ushinsky’s thoughts on learning are united by the general idea of educational and developmental education. If the development, formation and education of the individual is carried out in its unity through training, then training itself inevitably, according to Ushinsky, must be developing and educating. Ushinsky considered education to be a powerful organ of education. Science must act not only on the mind, but also on the soul and feeling. He writes: “Why teach history, literature, all the many sciences, if this teaching does not make us love the idea and truth more than money, cards and wine, and put spiritual virtues above random advantages.” According to Ushinsky, education can fulfill educational and upbringing tasks only if it meets three basic conditions: connection with life, compliance with the nature of the child and the characteristics of his psychophysical development, and education in his native language.
It can be argued that educational anthropology in Russia is one of the most significant pedagogical movements, which has its own history and classification of directions.
Philosophical ideas about man play a special role in the formation of pedagogical anthropology. Philosophical knowledge traditionally carries within itself a system of ideas about man; anthropology is an integral part of any philosophical concept. Traditionally philosophical are the problems of the essence of man, the meaning of his existence, the purpose of existence. Philosophy tries to give generalized ideas about man, to show what place he occupies in the structure of reality.
3 Methods of humanistic education
In the “Dictionary of the Russian Language” the word “method” is explained as a set of single-purpose and similar techniques. N.I. Boldyrev in his book “Methods of educational work at school” defines a method as a path or way of achieving a goal.
In authoritarian pedagogy, teaching methods were interpreted as methods of educational influence. For example, T. A. Ilyina in “Pedagogy” (1984) gave the following definition: “Methods of educational influence on students, or methods of education, mean ways of educators influencing the consciousness, will and feelings of students in order to form in them the beliefs and skills of communist behavior."
The famous teacher V.L. Slastenin in the published textbook “Pedagogy” gives a similar definition of the method: “Education methods in pedagogy are understood as methods of pedagogical influence on students in order to form their consciousness and behavior.” Again we are talking about behavior and the impact of educators on those being educated. But the questions remain open: “What to influence? Why influence?
The essence of education methods is their organization with the help of schoolchildren’s activities to master the content of education to form personality traits that correspond to the goal (the goal is to organize the student’s purposeful activity).
The methods are manifested in the actions of teachers and student groups (organizers: educators, student groups) organizing the expedient activities of children and adolescents.
The main methods of humanistic education are:
education with trust, care and respect;
responsibility education;
creativity education;
education through common sense,
education through training in ethical inquiry and procedures for making moral, civil, legal and environmental decisions,
education through teaching the solution of existential (life-semantic) problems, as well as methods of clarifying, constituting (establishing) and creating meanings.
What all these methods have in common is that the teacher encourages the child to experience these feelings and states himself - trust, responsibility, creativity, life (ethical and other) dilemmas and collisions, various semantic situations. We cannot teach this, psychologically and morally feeling ourselves “above” the child, but we must try to experience these states together with him, enriching in this joint experience not only him, but also our inner world.
Proponents of the humanistic concept of education constantly emphasize the need for the child to feel in an atmosphere of love and benevolence. He must feel that the people around him, with all their demands, are not his enemies, but, on the contrary, people who love him and care about his well-being. They are not going to impose their vision of life on him, but only help him find his path. However, at the same time, the teacher must constantly make it clear to the student that, despite all the desire of those around him to help him get back on his feet, no one will “walk” for him (think, feel, make decisions, choose his own path). The old truth that education is a two-way process must not be forgotten.
Nurturing trust, care and respect.
A person’s task is to learn to trust both himself and the people around him in order to trust life in general, to perceive it as his unique mission and as an amazing, unique and full of possibilities adventure. It is necessary to teach the child to deal with feelings of helplessness and uncertainty. To be able to live in an unstable world, to be able to break away from the past for the sake of an unknown future, means to be open to life and approach it creatively. This is a very difficult task, sometimes seeming impossible, since no one can know what life has in store for him, but everyone at least approximately wants to know it.
Using false methods of communicating with the unknown, a person only moves away from understanding his purpose, while the only reliable way to “find out his destiny” is to use his strengths and capabilities in practice. To do this, you need to be brave, decisive, and most importantly, trust yourself, your merits and not underestimate them in any way. Doing well what you have to do and experiencing joy and satisfaction while doing so is an old wisdom that reflects the understanding of life as a mission. According to psychologists, nothing helps a person overcome life’s difficulties more than the awareness of an important task facing him, specially prepared for him by fate. The ability to trust the current situation and yourself is the highest art of life.
Education with responsibility.
Modern pedagogical thought is almost unanimous that today, more than ever before, education has become education of responsibility. By developing independence in a child, we help the child begin to feel, know and experience a sense of responsibility to other people, and not just by doing this and that, avoiding their shouts and punishments. At the very beginning, this is, of course, his immediate environment, then this sphere expands. And, in the end, comes a feeling of responsibility for one’s deeds and actions before others and society as a whole, as before oneself. Gradually, a need is formed to make the most efficient use of the allotted time of life and to realize its meaning in specific matters, without missing - ideally - a single opportunity.
Education through creativity.
Education, through the introduction to creativity, of an “actualized” (“realized”, independent) person is another aspect of humanistic pedagogy. Everyone is endowed with the ability to be creative to one degree or another. Creativity is the defining characteristic of a human being. Creative education is given such importance because it necessarily teaches a person to rely on one’s own strengths, to believe in oneself, to be independent, autonomous, and free; all this gives rise to legitimate self-respect in him. Of course, by educating through creativity, we develop in a person both cognitive abilities (primarily, perhaps, imagination and intuition) and practical skills. Moreover, no serious and generally useful work is conceivable without the virtues of perseverance, determination, and self-discipline. Self-actualization is not only passion, but also painstaking work, and you should explain to the child that inspiration (creative insight) alone is not enough in any endeavor, but that achievements accumulate little by little, and it is important to be able to bring your ideas and undertakings to completion. This is how a sense of dedication to the task develops along with responsibility for what has been started.
The creative inclinations of a person are also in demand in everyday life. Ethical problems, for a humanist, do not have clear-cut solutions (defined, say, by the ten biblical commandments) - their true solution is unique each time and can only be creative. By teaching a child to think and search, and not just memorize and apply ready-made recipes, the teacher is obliged to lead him to ethical creativity, research, clarification of meaning, its creation and implementation, thereby putting into practice the postulates of humanism.
Education through common sense, ethical inquiry and meaning-making. Modern humanism is the newest form of rationalism, integrating the achievements of the methodology of scientific knowledge, philosophy and psychology of the twentieth century. Rationality, as a style of adequate thinking and behavior, should be taught. As has been repeatedly emphasized, humanistic pedagogy considers one of its main tasks to be the development in students of critical thinking skills and common sense, scientific skepticism, as well as the ability to have a reasonable approach to ethical life conflicts. Providing students with the most complete information without evaluative pressure and joint reflection on problematic situations is a necessary element and method of humanistic education. It allows them to improve their ability for reflection, healthy criticism, awareness of real problems, and the correct structure of the decision-making or choice process.
2 Personality in the concept of humanistic education
Carrying out education, teachers strive to make a natural person a social person, a personality, as quickly as possible, ignoring the need for him to accumulate a cultural layer of personality. But between nature and society lies culture, uniting them and removing the contradictions between the natural and social principles in man. The natural entry of a child into social life is through culture.
Recognizing personality and the development of its essential forces as a leading value, humanistic pedagogy in its theoretical constructions and technological developments is based on its axiological characteristics. In the diverse actions and activities of a person, his specific evaluative attitudes towards the objective and social world, as well as towards himself, are manifested. Thanks to the evaluative relationships of the individual, new values are created or previously discovered and recognized (for example, social norms, points of view, opinions, rules, commandments and laws of living together, etc.) are disseminated. To distinguish between recognized (subjective-objective) and actual (objective) values, the category of need is used. It is the needs of a person that serve as the basis of his life. Essentially, the entire culture of mankind is connected with the history of the emergence, development and complication of people's needs. Their study is a kind of key to understanding the history of human culture. The content of needs depends on the totality of development conditions of a particular society.
Needs are directed to the future, as a result of which they program patterns of life activity that encourage a person to overcome the conditions of his existence and create new forms of life. Due to their regulatory function, needs represent the most significant criterion for the development of a person, especially his moral potential. They largely carry the program for this development.
The transition from need to goal formulation does not happen by itself. Need and goal connect motives. Needs are primary in relation to motives, which are formed only on the basis of emerging needs. Activity is generated not by the needs themselves, but by the contradictions between them and the existing conditions of the subject’s existence. It is these contradictions that stimulate activity, forcing us to fight to maintain or change conditions. The category "motive", thus, complements and specifies the category "need", expressing the subject's attitude to the conditions of his life and activity.
In the world of values, the incentives for human behavior and the reasons for social action become more complex. What comes to the fore is not what is necessary, without which one cannot exist, since this problem is solved at the level of needs, and not what is beneficial from the point of view of the material conditions of life - this is the level of action of interests, but what corresponds to the idea of the purpose of a person and his dignity, those moments of motivation of behavior in which self-affirmation and personal freedom are manifested. These are value orientations that affect the entire personality, the structure of self-awareness, and personal needs. Without them there can be no true self-realization of the individual. However, a person whose activity is determined only by needs cannot be free and create new values. A person must be free from the power of needs and be able to overcome his subordination to them. Personal freedom is the escape from the power of base needs, the choice of higher values and the desire to realize them. Value orientations are reflected in moral ideals, which are the highest manifestation of the target determination of an individual’s activity. Ideals represent the ultimate goals, the highest values of ideological systems. They complete a multi-stage process of idealization of reality.
Understanding value orientations as a moral ideal leads to an aggravation of the contradiction between the social and the personal. As a rule, people get out of a conflict by sacrificing one thing for the other. However, a humane person will act in accordance with the requirements of the moral ideal. Moral ideals, therefore, determine the achievement of a level of personal development that corresponds to the humanistic essence of a person. They reflect a set of humanistic values that correspond to the needs of the development of society and the needs of the developing individual. They demonstrate the organic unity of the leading interests of the individual and society, since they concentratedly express the social functions of the humanistic worldview.
Moral ideals are not set once and for all, frozen. They develop and improve as models that determine the prospects for personal development. Development is a characteristic of humanistic moral ideals, which is why they act as a motive for personal improvement. Ideals connect historical eras and generations, establish the continuity of the best humanistic traditions, and above all in education.
Moral ideals are the highest criteria for an individual’s motivational-value attitude, which is characterized by the individual’s awareness of his duty, responsibility to society, and the voluntary decision to sacrifice his interests in favor of another person, without demanding anything in return.
Manifesting in the actions, deeds and behavior of a person as a whole, relationships carry out the relationship between the individual and the environment and meaningfully determine the essence of the personality’s orientation, coordinating and connecting with each other the main phenomena of subjectivity (attitudes, motives, needs, assessments, emotions, beliefs, value orientations, etc. ). However, the relationships of a person reflect not only her subjectivity, but also objectively given meanings, since they represent objective goals. The objective aspect of a person’s relationships is her social position, which is a set of connections that arise in the system of referent interpersonal relationships and socially significant activities. humanistic education moral
In the motivational-value relation of the individual, the objective and subjective are presented in unity, determining its selective focus on both the values of activity and the processes of self-realization.
This unity lies in the fact that what is significant is not divorced from objective reality, does not contradict it, but arises on its basis, based on the real possibilities of its change, on the existing functional capabilities of a person. Needs and goals that go beyond the objective possibilities of changing reality act as inadequate motivations. A motivational-value attitude characterizes the humanistic orientation of an individual if she, being a subject of activity, realizes in it her humanistic way of life, the readiness to take responsibility for others and for the future of society, to act independently of the particular circumstances and situations that arise in her life, create them, fill them with humanistic content, develop a humanistic strategy and transform oneself as a humane person.
Conclusion
At the current stage of development of society, the transition to democracy, the consolidation of human rights and freedoms, it seems particularly relevant to build the educational and educational process on the foundations of humanistic pedagogy and humanistic education. Humanistic pedagogy is based on a humanistic worldview, which recognizes as its main and unshakable value the person as such, the value of his freedom, his choice and the possibilities for his development.
The pedagogical process, built on the principles of humanistic pedagogy, is based on the personality of the student, based on the constructive work of the student and the teacher, during which the teacher tries in every possible way to develop the initiative of his students and create all the conditions for their personal and creative development through methods of humanistic education of the individual.
Thus, in order to raise a cultured, intelligent, educated person, you need to turn to humanistic pedagogy and its methods. All of the above allows us to note that humanistic pedagogy in modern educational methods occupies one of the most important places, both in the formation of personality and in the comprehensive development of a member of society.
Literature
Berulava M. N. State and prospects of humanization of education Moscow. - 2001, - 11 p.
Vakhterov V.P. Selected pedagogical works. M., 2000, -30c.
Gozman O.S. Pedagogy of freedom: the path to the humanistic civilization of the 21st century M., 2004.- 37p.
Zolotareva E.K. Pedagogical conditions for a child to understand the moral value of an action. M., 1993. - 20 p.
Kolesnikova I.A. Education of human qualities M., 1998, - 61c.
Kudishina A.A. Procedures for humanistic education M., 2006, - 30 p.
Lunina G.V. Humanistic ideas of Russian folk pedagogy in the education of an optimistic attitude in preschool children. M., 1999. - 21 p.
Lunina G.V. Humanistic ideas of Russian folk pedagogy in the education of an optimistic attitude in preschool children. M., 2007. - 21 p.
Muzalkov A.V. Methodological foundations in the study of pedagogical problems. Elets, 2000, -25s.
Mushenok N.I. Continuity of development of humane qualities in children 6 - 10 years old. M., 1996, - 42 p.
Pedagogy: textbook / ed. P.I.Pidkasisty. - M., 2008, -112 p.
Pedagogy: A textbook for students of pedagogical universities and pedagogical colleges / Ed. P.I. Pidkasisty. - M. Russian Pedagogical Agency, 1996, - 602 p.
Poddyakov N. N. Questions of the psychological development of the child. M. MSLU, 2000, - 202 p.
Rozhkov I.P. Ideal and real goals of education. Smolensk, 1998, -55 p.
Rozov N. S. Culture, values and development of education (Foundations for the reform of humanities education. M.: Research Center for Problems of Quality Management in the Training of Specialists, 2004, - 154 p.
Romanyuk L.V. Humanistic tradition as a phenomenon of the domestic pedagogical heritage of the second half of the 19th century. M. 2002, - 45 p.
Sergeicheva G. G. Humanistic education of older preschoolers. M. Publishing house URAO, 2003, - 149 p.
Smyatskikh JI. The principle of humanism and its implementation in the history of the development of education M. 1996, No. 8. - 120 p.
Sobkin V. Humanization of education M. 1992, - No. 9 - 75 p.
Tkachev S. N. Humanization of pedagogy. M. - 1996. - No. 3. - 20 p.
Ushinsky K.D. Man as a subject of education M. 1950, - 40 p.
Shishlova E.E. An individual approach in the process of educating children to have a humane attitude towards their peers. M. 1992, - 16 p.
Shiyanov E.N., Kotova I.B. The idea of humanization of education in the context of domestic theories of personality. Rostov-on-Don, 1995, - 28 p.
Yakimanskaya I. S. Technology of personality-oriented education. M., 2000, - 35 p.
Lunacharsky A.V. About upbringing and education. - M.: Pedagogy, 2006. - 640 p.
Tutoring
Need help studying a topic?
Our specialists will advise or provide tutoring services on topics that interest you.
Submit your application indicating the topic right now to find out about the possibility of obtaining a consultation.
Humanistic education aims at the harmonious development of the individual and presupposes the humane nature of relations between participants in the pedagogical process. The term “humane education” is used to denote such relationships. The latter presupposes a special concern of society for educational structures.
Humanistic education is one of the progressive trends in the global educational process, which has also embraced the educational practice of Russia. Awareness of this trend has confronted pedagogy with the need to revise the previously established adaptive paradigm that appeals to certain personal parameters, among which the greatest value was ideological, discipline, diligence, social orientation, and collectivism. This was the main content of the “social order” for which pedagogical science worked in Soviet period of its existence.
Getting out of the “Procrustean bed” of such a social order requires the study and development of the personality as a holistic principle that integrates the most important manifestations of its spirituality. At the same time, a person is conceived not as a follower and controlled, but as an author, the creator of his subjectivity and his life. Such a way out is precisely connected with the approval and development in Russian pedagogical science and practice of the ideas of humanistic education, the leading among which is the development of personality.
Humanistic education is carried out in acts of socialization, education itself and self-development, each of which contributes to the harmonization of the individual and forms a new mentality of the Russian. Humanistic prospects for revival make in demand not only such personality qualities as practicality, dynamism, intellectual development, but also, above all, culture, intelligence, education, planetary thinking, and professional competence.
The generally accepted goal in the world theory and practice of humanistic education has been and remains the ideal of a personality, comprehensively and harmoniously developed, coming from time immemorial. This goal-ideal provides a static characteristic of the individual. Its dynamic characteristics are associated with the concepts of self-development and self-realization. Therefore, it is these processes that determine the specifics of the goal of humanistic education: creating conditions for self-development and self-realization of the individual in harmony with himself and society.
The goal of humanistic education allows us to set tasks adequate to it:
philosophical and ideological orientation of the individual in understanding the meaning of life, one’s place in the world, one’s uniqueness and value;
providing assistance in building personal concepts that reflect the prospects and limits of development of physical, spiritual inclinations and abilities, creative potential, as well as in realizing responsibility for life creativity;
introducing the individual to a system of cultural values that reflect the richness of universal and national culture, and developing one’s attitude towards them;
disclosure of universal human norms of humanistic morality (kindness, mutual understanding, mercy, sympathy, etc.) and cultivation of intelligence as a significant personal parameter;
development of intellectual and moral freedom of the individual, the ability for adequate self-esteem and evaluation, self-regulation of behavior and activity, ideological reflection;
revival of the traditions of Russian mentality, a sense of patriotism in the unity of ethnic and universal values, instilling respect for the laws of the country and civil rights of the individual, the desire to preserve and develop the prestige, glory and wealth of the fatherland;
developing an attitude towards work as a socially and personally significant need and a factor that creates the country’s material funds and its spiritual potential, which, in turn, provide opportunities for personal growth;
development of valeological attitudes and ideas about a healthy lifestyle.
Solving these problems makes it possible to lay the foundation humanitarian culture a personality that brings to life its needs to build and improve the world, society, and itself.
Humanistic education (concept) has been developed over many centuries. As a result, the goal was formed - the harmonious development of the individual. This goal presupposes humane relations between participants in the pedagogical process.
The specific goal of humanistic education is to create conditions for self-development and self-realization of the individual in harmony with himself and society.
Such an understanding of the goal will make it possible to comprehend a person as a unique phenomenon, to recognize his subjectivity, the development of which is the goal of life.
The following tasks follow from the goal of humanistic education:
Philosophical and worldview orientation of the individual in understanding the meaning of life, one’s place in the world, one’s uniqueness and value;
Introducing the individual to the system of cultural values;
Cultivating norms of humanistic morality (humanity, kindness, mercy, sympathy, mutual respect, religious tolerance, etc.);
Development of the ability for adequate assessments and self-esteem, self-regulation of behavior and activity;
Education of patriotism and law-abidingness;
Nurturing attitudes towards work as a factor creating the material and spiritual potential of the country, which are the conditions for personal growth;
Development of ideas about a healthy lifestyle, etc.
7. Patterns and principles of education: natural conformity, cultural conformity, humanization
In modern pedagogy there is no unity on these issues.
Patterns of upbringing represent significant internal and external connections between important components of the upbringing system.
Educational activities cannot be successful if the laws of education are not taken into account.
The main principles of education include:
the conditionality of education by the socio-economic conditions in which it takes place;
activity and communication leading building material for personality formation;
the educational process is impossible without the active activity of the pupils themselves;
the conditionality of the upbringing process by the age and individual characteristics of children, etc.
In the principles of education formed by the requirements for the process of its forms and methods.
These include:
the connection between education and life, the sociocultural environment;
complexity, integrity, unity of all components of the VP;
the principle of pedagogical leadership and amateur performances of schoolchildren;
the principle of education at work;
humanism, respect for the child’s personality combined with exactingness towards him;
education in student groups;
relying on the positive in the child’s personality;
taking into account age and individual characteristics children;
systematicity, consistency of unity of actions and requirements of school, family, etc.;
the dependence of education on the individual’s relationships with society and with individuals;
Education depends on the attitude of the person being educated to the teacher, on the consistency of educational influences and the capabilities of the pupils.
All principles are closely interconnected and must be put into practice.
The principles of humanization of education represent requirements to build EP on a humane basis, on respect, sensitivity, and benevolence of the teacher, which must be combined with reasonable demands on students.
This principle is based on the voluntariness of students to take part in various types of activities, on the prevention of negative consequences in the process of education, on the activity of students, on the kindness of the teacher, on his ability to protect interests, on the search for various options for solving pressing problems of education.
The principle of conformity with nature is that education must be based on a scientific understanding of natural and social processes, consistent with the laws of development of nature and man. The content of education, its forms and methods should be based on the age and gender of the children.
It is important to instill in the younger generation a desire for a healthy lifestyle, environmental behavior, awareness of the problems of humanity, responsibility for nature and society.
The principle of cultural conformity requires that education be built on universal human values, taking into account ethnic and regional cultures. It is necessary to introduce children to various components of culture (physical, everyday, speech, sexual, moral, intellectual, etc.).
Culture successfully implements the function of personality development if it encourages action.
The principle of differentiation of education is that the organization of the education process, the choice of its content, forms, methods should create optimal conditions for each child, focus on meeting various educational needs, requests, inclinations, take into account the individual characteristics of children, provide them with the right to choose school subjects, classes according to interests, types of activities.
The principles of education and training are closely related and function as an integral system.
