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Definition of pedagogy and its axiological foundations. The concept of pedagogical values

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

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

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

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

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

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

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

Abstract on the course: General foundations of pedagogy.

Ministry Russian Federation of Education

Murmansk State Pedagogical Institute

Department of Educational Design and Educational Technologies

1. Introduction: disclosure of the concepts of axiology and pedagogical interaction.

Axiology (from the Greek ahia) is a philosophical discipline that studies the category of "value", the characteristics, structures and hierarchies of the value world, the ways of its cognition and its ontological status, as well as the nature and specifics of value judgments. Axiology includes the study of the value aspects of other philosophical, as well as individual scientific disciplines, and in a broader sense, the entire spectrum of social, artistic and religious practices of human civilization and culture in general.

Although axiology has never been among the priority areas of Russian philosophy ..., among Russian philosophers one can note N.O. Lossky.

Non-theistic axiological personalism was developed by M.M. Bakhtin, who saw in the diversity of individuals a multitude of "uniquely valuable personal worlds" and insisted at the same time that no contradiction could arise between these "value centers"; values are realized only in actions in which one can see the essential dialogue between the “I” and the “other”.

It is legitimate to talk about applied axiology primarily in connection with the axiological foundations of ethics. Values, according to (F. von) Kuchera, are the ultimate normative grounds. Based on this, ethics is divided into normative (descriptive) and meta-ethics - the study of normative judgments.

At present, it seems more and more difficult to single out those areas of knowledge in which axiological attitudes, or at least terms, would not be used most actively. Axiological publications are experiencing another boom. Many conferences and symposiums are held on the widest range of axiological problems.

Pedagogical interaction, the process that takes place between the educator and the pupil in the course of educational work and is aimed at developing the personality of the child. Interaction is a philosophical category that reflects the universal essential connection of all living things. In pedagogical science, pedagogical interaction acts as one of the key concepts and as a scientific principle.

Pedagogical interaction acts as a developing process that contributes to the formation of the personality of the pupil and improves the personality of the teacher with the indispensable leading role of an authoritative educator. The interaction of these parties is present in all types of activities: in knowledge, play, work, communication; its influence penetrates into the core of the personal relationships of the participants; it awakens in pupils the readiness to be, according to V.A. Sukhomlinsky, "educated". Pedagogical interaction is a complex process consisting of many components, the largest of which are didactic, educational and socio-pedagogical interactions.

The basis of pedagogical interaction is cooperation, which is the beginning of the social life of people.

IN modern society relations between educators and pupils are built to a large extent in the intellectual sphere and are emotionally overstrained. Children perceive the requirements of adults indirectly and not always as necessary. Therefore, pedagogical interaction needs a special organization.

Pedagogical interaction plays a crucial role in human communication, incl. in business, partnership relations, while observing etiquette, in showing mercy, etc.

Interaction becomes pedagogical when an adult (parent, teacher) acts as a mentor. For an adult, participation in pedagogical interaction is associated with moral difficulties, because in relationships with children, there is always a temptation to take advantage of age or professional advantage and reduce communication with the child to authoritarian influence. The teaching profession is sometimes perceived as an authoritarian one. it contains care, guardianship, mentoring, the desire to transfer one's experience; there is a very fuzzy line in it, beyond which begins moralizing, mentoring, violence against a person. In children, a response occurs - the child tries to become autonomous from such an educator, showing resistance, open or hidden, hypocritical. Experienced, talented teachers have a special pedagogical flair and tact and anticipate possible complications in pedagogical interaction. The result of pedagogical interaction corresponds to the goal of education - the development of the individual.

2. Relationships and influences in pedagogical interaction

We see the real mechanism for establishing normal relations with students in reducing the number and intensity of conflicts by transferring them to a pedagogical situation, when interaction in the pedagogical process is not disturbed, although we are aware of the difficulty of such work for the teacher. A.S. Makarenko noted that resolving conflicts with pupils "... sometimes requires downright snake wisdom and tact."

Numerous publications on the problem of the modern school often point out that its main problem is the teacher's lack of interest in the personality of the child, the unwillingness and inability to know his inner world, and hence the conflicts between teachers and students, school and family. I would like to emphasize that this primarily manifests not the desire of teachers, but their inability, helplessness in resolving many conflicts, especially manifested in novice teachers.

In these situations and conflicts, to a certain extent, the level of preparation of teachers for pedagogical interaction with children is reflected; some of them may confuse readers with the unpreparedness of teachers for such interaction, a gross violation of the norms of pedagogical ethics in their actions, but this is the real life of the school, and one should not be indignant, but try to find difficult ways of concrete assistance to teachers: after all, they are not only the culprits of such “wild » conflicts, but also the suffering side.

Substantiation of the new methodology of pedagogy Axiological approach in the study of pedagogical phenomena The concept of pedagogical values Classification of pedagogical values Education as a universal human value

§ 1. Substantiation of the new methodology of pedagogy

I.F. Herbart (1776 - 1841) - German idealist philosopher, psychologist and teacher, founder of the school in German pedagogy of the 19th century. He put forward the concept of 4 steps (principles) of learning (clarity, association, system, method).

Comparison of successes in education in different countries shows that they are a consequence of the development of the philosophy of education in these countries, as well as the degree of its "growing" into pedagogical theory and practice. The modern European school and education in its main features have developed under the influence of philosophical and pedagogical ideas that were formulated by J.A. Komensky, I.G. Pestalozzi, F. Froebel, I.F. other classics of pedagogy. Their ideas formed the basis of the classical model of education, which during the XIX - XX centuries. evolved and developed, nevertheless remaining unchanged in its main characteristics: the goals and content of education, forms and methods of teaching, ways of organizing the pedagogical process and school life.

F. Froebel (1782 - 1852) - a German teacher, theorist of preschool education, developed the idea of a kindergarten and the basis of the methodology for working in it.

Domestic pedagogy of the first half of the XX century. was based on a number of ideas that have now lost their meaning, and therefore have been sharply criticized. The basis for the methods of constructing educational subjects was the idea of a consistent accumulation of knowledge. Among the forms of education, the class-lesson teaching system has gained priority.

Since the 60s. national culture was enriched with ideas of dialogue, cooperation, joint action, the need to understand someone else's point of view, respect for the individual. The reorientation of modern pedagogy towards a person and his development, the revival of the humanistic tradition are the most important tasks set by life itself. Their solution requires, first of all, the development of a humanistic philosophy of education, which acts as a pedagogy methodology.

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

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

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

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

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

According to this methodology, one of the primary tasks is to identify the humanistic essence of science, including pedagogy, its relationship to man as a subject of cognition, communication and creativity. Education as a component of culture in this regard is of particular importance, as it is the main means of developing the humanistic essence of a person.

§ 2. Axiological approach in the study of pedagogical phenomena

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

At the center of axiological thinking is the concept of an interdependent, interacting world. She argues that our world is the world of a holistic person, so it is important to learn to see the common thing that not only unites humanity, but also characterizes each individual person. The humanistic value orientation, figuratively speaking, is an "axiological spring" that gives activity to all other links in the value system.

The humanistically oriented philosophy of education is a strategic program for the qualitative renewal of the educational process at all its levels. Its development will make it possible to establish criteria for evaluating the activities of institutions, old and new concepts of education, pedagogical experience, mistakes and achievements. The idea of humanization presupposes the implementation of a fundamentally different direction of education, connected not with the training of "impersonal" young qualified personnel, but with the achievement of results in the general and professional development of the individual.

The humanistic orientation of education changes the usual ideas about its goal as the formation of "systematized knowledge, skills and abilities." It was this understanding of the purpose of education that caused its dehumanization, which manifested itself in the artificial separation of education and upbringing. As a result of the politicization and ideologization of curricula and textbooks, the educational value of knowledge turned out to be blurred, and their alienation took place. Neither secondary nor higher schools have become translators of the universal and national culture. The idea of labor education was largely discredited, since it was devoid of a moral and aesthetic side. The existing system of education directed all its efforts to adapt the pupils to the circumstances of life, taught them to put up with supposedly inevitable difficulties, but did not teach them to humanize life, to change it according to the laws of beauty. Today it has become obvious that the solution of social and economic problems, human security and even the existence of all mankind depends on the content and nature of the orientation of the individual.

The idea of humanization of education, which is a consequence of the application of the axiological approach in pedagogy, has a wide philosophical, anthropological and socio-political significance, since the strategy depends on its solution. social movement, which can either hinder the development of man and civilization, or contribute to it. The modern education system can contribute to the formation of the essential forces of a person, his socially valuable worldview and moral qualities, which are necessary in the future. The humanistic philosophy of education is aimed at the benefit of man, at the creation of ecological and moral harmony in the world.

§ 3. The concept of pedagogical values

The category of value is applicable to the human world and society. Outside of a person and without a person, the concept of value cannot exist, since it represents a special human type of the significance of objects and phenomena. Values are not primary, they are derived from the relationship between the world and man, confirming the significance of what man has created in the process of history. In society, any events are somehow significant, any phenomenon performs a particular role. However, values include only positively significant events and phenomena associated with social progress.

Value characteristics relate both to individual events, phenomena of life, culture and society as a whole, and to the subject carrying out various types of creative activity. In the process of creativity, new valuable objects, benefits are created, as well as the creative potential of the individual is revealed and developed. Therefore, it is creativity that creates culture and humanizes the world. The humanizing role of creativity is also determined by the fact that its product is never the realization of only one value. Due to the fact that creativity is the discovery or creation of new, previously unknown values, it, while creating even a “one-value” object, at the same time enriches a person, reveals new abilities in him, introduces him to the world of values and includes him in the complex hierarchy of this world. .

The value of an object is determined in the process of its evaluation by a person who acts as a means of understanding the significance of an object to meet its needs. It is fundamentally important to understand the difference between the concepts of value and evaluation, which is that value is objective. It develops in the process of socio-historical practice. Evaluation, on the other hand, expresses a subjective attitude to value and therefore can be true (if it corresponds to value) and false (if it does not correspond to value). Unlike value, evaluation can be not only positive, but also negative. It is thanks to the assessment that the choice of objects that are necessary and useful to a person and society occurs.

The considered categorical apparatus of general axiology allows us to turn to pedagogical axiology, the essence of which is determined by the specifics of pedagogical activity, its social role and personality-forming opportunities. The axiological characteristics of pedagogical activity reflect its humanistic meaning.

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

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

With the change in the social conditions of life, the development of the needs of society and the individual, pedagogical values are also being transformed. So, in the history of pedagogy, changes can be traced associated with the change of scholastic theories of learning to explanatory and illustrative and later to problem-developing. The strengthening of democratic tendencies led to the development of non-traditional forms and methods of teaching. Subjective perception and appropriation of pedagogical values are determined by the richness of the teacher's personality, the direction of his professional activity.

§ 4. Classification of pedagogical values

Pedagogical values differ in their level of existence, which can become the basis for their classification. Using this basis, we single out personal, group and social pedagogical values.

Socio-pedagogical values reflect the nature and content of those values that function in various social systems, manifesting themselves in the public consciousness. This is a set of ideas, ideas, norms, rules, traditions that regulate the activities of society in the field of education.

Group pedagogical values can be represented in the form of ideas, concepts, norms that regulate and guide pedagogical activity within certain educational institutions. The totality of such values has a holistic character, is relatively stable and repeatable.

Personal and pedagogical values act as socio-psychological formations that reflect the goals, motives, ideals, attitudes and other worldview characteristics of the teacher's personality, which together constitute the system of his value orientations. The axiological "I" as a system of value orientations contains not only cognitive, but also emotional-volitional components that play the role of its internal guide. It assimilates both socio-pedagogical and professional group values, which serve as the basis for an individual-personal system of pedagogical values. This system includes:

values associated with the assertion by the individual of his role in the social and professional environment (the social significance of the teacher's work, the prestige of pedagogical activity, the recognition of the profession by the closest personal environment, etc.);

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

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

values that allow self-realization (the creative nature of the work of a teacher, the romanticism and fascination of the teaching profession, the possibility of helping socially disadvantaged children, etc.);

values that make it possible to satisfy pragmatic needs (the possibility of obtaining a guaranteed public service, wages and vacation time, career growth, etc.).

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

The goals of pedagogical activity are determined by specific motives that are adequate to the needs that are realized in it. This explains their leading position in the hierarchy of needs, which include: the need for self-development, self-realization, self-improvement and development of others. In the mind of the teacher, the concepts of "personality of the child" and "I am a professional" are interrelated.

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

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

Values-relationships provide the teacher with an expedient and adequate construction of the pedagogical process and interaction with its subjects. The attitude to professional activity does not remain unchanged and varies depending on the success of the teacher's actions, on the extent to which his professional and personal needs are satisfied. The value attitude to pedagogical activity, which determines the way the teacher interacts with students, is distinguished by a humanistic orientation. In value relations, the teacher's attitude to himself as a professional and a person is equally significant. Here it is legitimate to point out the existence and dialectics of the "I-real", "I-retrospective", "I-ideal", "I-reflexive", "I-professional". The dynamics of these images determines the level of personal and professional development of the teacher.

In the hierarchy of pedagogical values, the values-qualities have the highest rank, since it is in them that the personal and professional characteristics of the teacher are manifested. These include diverse and interrelated individual, personal, status-role and professional-activity qualities. These qualities are derived from the level of development of a number of abilities: predictive, communicative, creative (creative), empathic, intellectual, reflective and interactive.

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

Values-knowledge is a certain orderly and organized system of knowledge and skills, presented in the form of pedagogical theories of personality development and socialization, regularities and principles of building and functioning of the educational process, etc. Mastering fundamental psychological and pedagogical knowledge by a teacher creates conditions for creativity, allows one to navigate in professional information, to solve pedagogical problems at the level of modern theory and technology, using productive creative methods of pedagogical thinking.

Thus, these groups of pedagogical values, generating each other, form an axiological model that has a syncretic character. It manifests itself in the fact that the values-goals determine the values-means, and the values-relations depend on the values-goals and values-qualities, etc., i.e. they function as a unit. This model can act as a criterion for accepting or not accepting developed or created pedagogical values. It determines the tone of culture, causing a selective approach both to the values available in the history of a particular people, and to newly created works. human culture. The axiological wealth of the teacher determines the effectiveness and purposefulness of the selection and increment of new values, their transition into behavioral motives and pedagogical actions.

Syncretic - fused, undivided.

The humanistic parameters of pedagogical activity, acting as its "eternal" guidelines, allow fixing the level of discrepancy between what is and what should be, reality and ideal, stimulate creative overcoming of these gaps, cause a desire for self-improvement and determine the teacher's worldview self-determination.

§ 5. Education as a universal value

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

The implementation of certain values leads to the functioning of various types of education. The first type is characterized by the presence of an adaptive practical orientation, i.e. the desire to limit the content of general education training to a minimum of information related to the provision of human life. The second one is based on a broad cultural and historical orientation. With this type of education, it is envisaged to obtain information that obviously will not be in demand in direct practical activity. Both types of axiological orientations do not adequately correlate the real capabilities and abilities of a person, the needs of production and the tasks of educational systems.

To overcome the shortcomings of the first and second types of education, educational projects began to be created that solve the problems of preparing a competent person. He must understand the complex dynamics of the processes of social and natural development, influence them, adequately navigate in all spheres of social life. At the same time, a person must have the ability to assess their own capabilities and abilities, to take responsibility for their beliefs and actions.

Summing up what has been said, we can single out the following cultural and humanistic functions of education:

development of spiritual forces, abilities and skills that allow a person to overcome life's obstacles;

formation of character and moral responsibility in situations of adaptation to the social and natural spheres;

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

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

creation of conditions for self-development of creative individuality and disclosure of spiritual potentialities.

Education acts as a means of transmitting culture, mastering which a person not only adapts to the conditions of a constantly changing society, but also becomes capable of non-adaptive activity, which allows him to go beyond the given limits, develop his own subjectivity and increase the potential of world civilization.

The humanistic goal of education requires a revision of its content. It should include not only the latest scientific and technical information, but also humanitarian personal development knowledge and skills, creative experience, emotional and value attitude to the world and a person in it, as well as a system of moral and ethical feelings that determine his behavior in variety of life situations.

For the development of such technologies, a partial update of the methods and techniques of training and education is not enough. The essential specificity of the humanistic technology of education lies not so much in the transfer of some content of knowledge and the formation of the corresponding skills and abilities, but in the development of creative individuality and intellectual and moral freedom of the individual, in the joint personal growth of the teacher and students.

The implementation of the cultural and humanistic functions of education, thus, determines the unlimited sociocultural space democratically organized, intensive educational process, in the center of which is the personality of the student (the principle of anthropocentrism). The main meaning of this process is the harmonious development of the individual. The quality and measure of this development are indicators of the humanization of society and the individual.

QUESTIONS AND TASKS

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

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

3. What is the specificity of the application of the axiological approach in the study of pedagogical phenomena?

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

5. Define pedagogical values.

6. Prepare a "Classification of Pedagogical Values" chart and describe them.

7. Why is education a universal value?

LITERATURE FOR INDEPENDENT WORK

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

Kolesnikov L.F., Gurchenko V.N., Borisova D.G. The effectiveness of education. - M., 1991.

Kotova I. B., Shiyanov E. N. Philosophical foundations of modern pedagogy. - Rostov n / a, 1994. Philosophy of education for the XX century. - M., 1992.

Shvartsman K.A. Philosophy and education. - M., 1989.

Shiyanov E.N., Kotova I.B. The idea of humanization of education in the context of domestic personality theory. - Rostov n / a, 1995.

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

I. Axiology. general characteristics.

II. Values.

1. Origins.

2. Basic properties.

3. Religion.

4. Classification.

1. From history.

2. Ideal goals.

3. The concept of education.

4. Realistic goals:

A). objective character;

b). subjective character.

Axiology (from the Greek axia - value and logos - teaching) is a philosophical doctrine of values, their origin and essence.

As an independent area of philosophy, axiology stands out during the period of weakening the power of the church, after the Renaissance, when it became permissible to pay attention to the discrepancy between human aspirations and real life. Indeed, if a person highly appreciates this or that, why can't he constantly possess it? In the process of the formation of this discipline, the main task was determined - to show what place value occupies in the structure of being and what is its relation to the facts of reality. Axiology raises questions about the relationship of values among themselves and their connection with nature, culture, society and the individual. The meaning of the term “value” itself indicates a special meaning for a person or a community of certain objects, relations or phenomena of reality. Values, according to V.P. Tugarinov, are not only objects, phenomena and their properties that people of a certain society and an individual in particular need as a means of satisfying their needs, but also ideas and motivations as a norm and ideal.

Core values remain constant at various stages of the development of human society. Life, health, love, education, work, peace, beauty, creativity, etc., have attracted people at all times and have remained essentially unchanged.

Values were born in the history of the human race as some kind of spiritual pillars that help a person to withstand the face of fate, difficult life trials. Values streamline reality, introduce evaluative moments into its comprehension. They correlate with the idea of the ideal, the desired, the normative. Values give meaning to human life. “Value is a real guideline of human behavior that forms the life and practical attitudes of people,” wrote Russian philosopher I.T.Frolov. And therefore, it is important and interesting to study "axiology - the science of the values of human life, the content inner world personality and its value orientations" (B.G. Ananiev).

Professor of St. Petersburg State University and NovSU G.P. Vyzhletsov developed a generally successful and promising concept of value comprehension of culture.

The main properties of values and value relations according to the concept of Professor G.P. Vyzhletsov are as follows:

“1) the initial feature of value relations is that they include ... the desired, associated with the voluntary, free choice, spiritual desire;

2) values do not separate, do not alienate a person from other people, from nature and from himself, but, on the contrary, unite, gather people in a community of any level: family, collective, nationality, nation, state, society as a whole, including, as he said P.A. Florensky, in this unity of humanity the whole world;

3) value relations are not external and coercive for people, but internal and non-violent;

4) true values, for example, conscience, love or courage, cannot be seized by force, deceit or money, taken away from someone in the same way as power or wealth.

The value attitude, in fact, is the embodiment of ideals experienced by people in life. Thus, value relations cannot be external, forced. They cannot be imposed by force (one cannot be forced to fall in love, to be happy), they cannot be seized like power or wealth. The presence or absence of values and their necessity cannot be proved logically. For the one who believes or loves, there is God and there is Love, and for those who did not believe and did not love, neither God nor Love exists for those. And any science is powerless to prove anything here.

Values perform the function of long-term strategic life goals and the main motives of life. They determine the moral foundations and principles of behavior, therefore, any society is interested in people adhering to certain principles of behavior, and not others, and a person inevitably turns out to be the object of purposeful education. The method of education adopted in a given society is determined in turn by the system of values prevailing in it.

For the first time the question of values was raised by Socrates, who made it the central point of his philosophy. He formulated the question of what is good. Good is a realized value - utility. That is, value and benefit are two sides of the same coin.

In ancient and medieval philosophy the question of values was directly included in the structure of the question of being: the fullness of being was understood as an absolute value for a person, expressing both ethical and aesthetic ideals. In Plato's concept, the One or the Good was identical to Being, Goodness and Beauty.

Accordingly, axiology as a special section philosophical knowledge arises when the concept of being is split into two elements: reality and value as an opportunity for practical implementation. The task of axiology in this case is to show the possibilities of practical reason in the general structure of being.

For many centuries, value characteristics were mainly associated with the idea of true existence. Axiology was thus absorbed into ontology: the question of what was valuable was replaced by the problem of true being, which was attributed to God.

For non-religious people, values constitute a serious humanitarian and scientific problem. If one adheres to the principle of relativity, it should be recognized that there is no single "genuine" system of values, that all conceivable systems, generally speaking, are equal. But a healthy sense of morality rebels against this: it seems that in this way any misanthropic constructions can be justified. However, this is precisely the confrontation of values: humanists and fascists live in different axiological worlds, they do not have a common platform for comparing and coordinating their systems, they simply choose one thing, while others choose another. There is simply no logical procedure for justifying or refuting this or that system of values.

In general, the value system ensures the stability of the individual, the continuity of behavior, determines the direction of needs and interests. The integrity, stability of the value system determines the maturity of the individual. The value of anything - an object, a phenomenon, a relationship - is determined by its significance for the subject, and it exists only in this (subjective) way. An individual approach to the system of values for each person is the most important subsystem of personality. It is created and consolidated by the entire life experience of a person, by the totality of his experiences, which grow out of his interaction with the external environment.

Everything that exists in the world can become an object of a value relationship, i.e. be evaluated by a person as good or evil, beauty or ugliness, acceptable or unacceptable, true or untrue. However, what is valuable for one person may be indifferent or even unpleasant for another. The question of “values in general” can be raised if we proceed from the fact that for all people the valuable, good (good, boon) is the same thing.

Value is something all-penetrating, which determines the meaning of the whole world as a whole, and of every person, and of every event, and of every act.

The last decade is characterized by an active focus on the problem of values in education. The diversity of pedagogical values necessitates their classification. There is no single classification, because pedagogical values, being a condition and result of the corresponding activity, have different levels existence. One of the existing classifications of values was developed by Academician Likhachev. According to her values are divided into:

Values are common or common cultural, inherent in all - these are the values that all peoples have. For example, the value of life, it exists at the level of instinct. Anything Living being considers life valuable. The value of goodness can also be included here. Good may be different, but the concept of good is the same for all people;

Local values are what is dear, essential and sacred for individual communities and people (the natural environment for those who live in it, customs, traditions, habits, etc.) Local values do not contradict general cultural values, but, on the contrary, specify their;

Borrowed values are what we transfer from the life and traditions of other nations into our lives (holidays, customs, etc.);

National values are folklore, language, traditions and so on. People retain these values even when moving to live in another country.

All values together make it possible to formulate a goal.

It is important to clarify the similarities and differences in the use of the concepts of value and purpose - these two categories are often mentioned together. Purpose (from the Greek "telos" - result, completion) - a conscious anticipation of the result of activity. In the very general view the goal can be defined (following Aristotle) as "that for which". High significance (value) of some object in the eyes this person can induce him to strive for possession of it, i.e. set such a goal. Thus, value as an experienced relation and goal as an anticipated result of activity can be confined to the same objects, but are located on different planes of consideration.

A person can set goals for himself and sometimes does so, but in relation to the values of the personality, his goals occupy a subordinate position, as, in turn, means in relation to goals. A person feels his values rather than realizes his goals. In the process of development, it develops values, norms and ideals, which determine (together with the totality of the circumstances of the external environment) its path.

In the history of pedagogy, the goals of education are born in endless disputes about what an educated person is, what he should be.

Ancient thinkers believed that the goal of education should be the education of virtues: Plato preferred the education of the mind, will, feelings; Aristotle - the education of courage and hardiness (endurance), moderation and justice, high intelligence and moral purity.

According to Ya.A. Comenius, education should be aimed at achieving three goals: knowledge of oneself and the world around (mental education), self-management ( moral education) and striving for God (religious education).

J. Locke believed that the main goal of education is to form a gentleman, a person who "knows how to conduct his affairs wisely and prudently."

K. Kelvetsiy argued that the basis of education should be based on a “single goal”. This goal can be expressed as the desire for the good of society, that is, for the greatest pleasure and happiness of the greatest number of citizens.

J.J. Rousseau firmly stood on the position of subordinating the goal of education to universal values.

I. Pestalozzi said that the goal of education is to develop the abilities and talents of a person inherent in him by nature, constantly improve them and thus ensure the harmonious development of a person’s strengths and abilities.

I. Kant had high hopes for education and saw its goal in preparing the pupil for tomorrow.

I. Herbart considered the goal of education to be the comprehensive development of interests, aimed at the harmonious formation of a person.

According to K.D. Ushinsky, a well-mannered person is, first of all, a moral person: “We boldly express the conviction that the moral influence is main task education, much more important than the development of the mind in general, filling the head with knowledge.

In a particular philosophy of education, as a rule, there are ideas about the essence of being and its cognizability, about the essence of a person, the meaning of his existence, the purpose and purpose of his life, about the essence of society and social being of a person, his relationship with society and a number of other philosophical foundations, on the basis of which a specific philosophical concept education.

History knows personalities who are phenomenally developed in one area: P. Tchaikovsky - in music, I. Repin - in painting, A. Einstein - in mathematics, I. Kurchatov - in physics, etc. Examples can be given when one person combines almost equal achievements in several directions - Leonardo da Vinci - artist, mathematician, mechanic, M. Lomonosov - physicist, writer, chemist, A. Griboedov - writer, composer, diplomat. And yet, even such bright personalities were not developed comprehensively to the same extent.

This means that the goal - "education of a comprehensively developed personality" is essentially an ideal, unrealistic goal of education. So what then does it perform a function, is it needed?

Need. It is a guide to the capabilities of a person and helps to formulate the tasks of education in different directions of a multifaceted personality. It has a strong humane beginning - faith in the capabilities of man.

In raising children preschool age focusing on the ideal goal is especially necessary. Science today still does not give an answer to the question with what “gift” a person came to Earth, in what area he will be most expressive and successful. And in order to avoid mistakes by restraining one and developing the other (chosen by an adult), it is necessary to create conditions in which the child could try himself in different directions. The task of an adult is to carefully observe the development of the child, not to miss the sprouts of what is characteristic and valuable for this particular baby, what can become the core around which the harmony of his personality will be built.

Education is a universal process. The entire living space in which a person develops, forms and realizes his natural purpose is permeated with education. Education is a multidimensional process. Most of it is connected with social adaptation, with self-regulation of each individual. At the same time, another part is carried out with the help of teachers, parents, and educators. Education, of course, reflects the characteristics of a particular historical situation, the general state of the entire state, including the educational system. Thus, education is both a complex process of mastering the spiritual and socio-historical heritage of the nation, and a type of pedagogical activity, and the great art of improving human nature, and a branch of science - pedagogy. So, a social phenomenon - education - is necessary as a way to ensure the life of society and the individual; it is carried out in specific historical conditions as a result of social relations and the way of life of society that have developed in a certain way; the main criterion for its implementation, implementation is the degree of compliance of the properties and qualities of the individual with the requirements of life.

It should be noted that in modern pedagogy the problem of the goals of education is debatable. None of the existing definitions of the goal of education seems to be exhaustive. In various pedagogical concepts, the goal of education is interpreted depending on the consciously philosophical position of the authors.

So, the ideal goal of upbringing reflects compliance with the ideal of upbringing, which is understood as a comprehensively developed harmonious personality.

The history of the development of human society shows that in one person all aspects of his personality cannot really be developed with due completeness. The ideal goal of upbringing helps a person to formulate the tasks of upbringing in different directions of a multifaceted personality.

If there is an ideal goal of upbringing, then there must probably also be a real goal, that is, a goal that can be realized, realized in a particular society and in relation to specific people. Otherwise, the question of educating the rising generation could not have been raised.

The real goals of education, unlike the ideal ones, are not set once and for all. They vary depending on a number of conditions, and also have a historical character. This means that in different historical periods, at different stages of the development of human society, different goals were set depending on the policy of the state, on the dominant ideology. Thus, the goal of education in a feudal society differed from the goal of education in a slave-owning society, the goal of education in Athens differed from the goal of education in Sparta, and so on.

The real goal of upbringing formulated by society is objective, since it reflects the values accepted by society and is aimed at educating the people necessary for society. In addition, when developing the real goal of upbringing, the objective patterns of human development, features of culture, life, traditions, even the geographical location and climatic conditions of the country are taken into account .

The goals of upbringing can also be subjective - as a rule, in the case when a particular family formulates for itself how they want to raise their child. Such a goal may coincide with the real objective goal, or it may conflict with it. If the contradictions are sharp, difficult to resolve, this can be detrimental to the developing personality. But subjective goals are good because, when formulating and implementing them, parents take into account the peculiarities of the individual development of their child, create conditions for the implementation of the goal. Of course, it also happens that parents do not so much take into account the capabilities of their baby as they are guided by their desires (the child does not show a particular inclination for music, and the parents decided to make him a musician).

State educational institutions do not have the right to set such a goal of raising children that would not coincide with the real objective goal set by the state, even if they do not agree with it. Private educational institutions can accept subjective goals, but they should not conflict with state goals, otherwise children who are brought up and trained in such institutions will end up in a “dead end” situation in the future.

And yet, progress in the development of the personality would be impossible if the goal of education were not influenced by the personality itself, and universal, non-historical ideals. In all ages, as mentioned above, in all social formations, such human qualities as kindness, humanity, mercy, selflessness, the ability to sacrifice oneself for the sake of other people, the ability to sympathize, assist, were valued. A contradiction arises: a society in a certain period of its development, for example, our society, needs business people, self-confident, with a bright individuality, independent. And all the qualities listed earlier for the development and progress of society, for the well-being of people today, as it were, are not really needed. Today, all efforts should be directed to education business people. Indeed, many such people have appeared, educational institutions have emerged that form a similar model of modern man. But a kind of social explosion is brewing in society due to the “deficiency of morality” in individuals and in relationships between people ... And society, as a state structure, is forced to make adjustments to the ideals and goals of education. Thus, the individual, individuals not only follow the society and the goals offered by it, but also lead it themselves and correct the goals of education. At the same time, the subjective goal goes to the level of its objective formulation and characteristics.

Thus, the purpose of education is a fundamental category of pedagogy. Tasks, content, methods of education depend on it. Of course, the real goal of education is specified in relation to the object of education: it is the same for everyone, but in relation to people of different age categories it is filled with the content that is really feasible (can there be a single goal of educating preschoolers, schoolchildren, adults?).

Moral ideals are not set and frozen once and for all. They develop, improve as samples that determine the prospects for the development of the individual. Development is a characteristic of humanistic moral ideals, which is why they act as a motive for the improvement of the individual. Ideals bind historical eras and generations and establish the continuity of the best humanistic traditions.

Literature

1. Slastenin V.A. etc. Pedagogy: Textbook for students

higher ped. educational institutions/Slastenin V.A., Isaev I.F., Shiyanov E.I.; Ed. V.A. Slastenina. - M.: Publishing Center "Academy", 2002.

2. Vyzhletsov G.P. Axiology of culture. - St. Petersburg: SPbGU Publishing House, 1996.

3. Gusinsky E.N., Turchaninova Yu.I. Introduction to the philosophy of education. Moscow: Logos Publishing Corporation, 2000.

4. Rozin V.M. philosophy of education: subject, concept, main topics and directions of study / Philosophy of education for the XXI century. - M.: Research Center for Quality Problems in Training Specialists, 1992.

5. Under the editorship of Smirnov S.A. Pedagogy: theories, systems, technologies. Textbook for students of higher and secondary educational institutions. - M .: Publishing Center "Academy", 2007.

6. Venger A.A., Mukhina V.S. Psychology: Textbook for ped. schools. - M .: "Enlightenment", 1988

7. Kovalchuk Ya.I. Individual approach to the upbringing of the child: Textbook. - M .: "Enlightenment", 1994

8. Kozlova S. A., Kulikova T. A. Preschool pedagogy: 3rd edition corrected and supplemented, 2001

Moscow State Pedagogical University

Faculty: Preschool Pedagogy and Psychology

Department: Preschool Pedagogy

Ivasenko Irina Vladimirovna

Essay on Pedagogy

"Axiological tasks of pedagogy"

Teacher.

CHAPTER 7 AXIOLOGICAL FOUNDATIONS OF PEDAGOGY

1. Substantiation of the humanistic methodology of pedagogy

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

Domestic pedagogy of the first half of the XX century. was based on a number of ideas that have now lost their meaning, and therefore have been sharply criticized. Among these ideas was the interpretation of the ideal of education. Educated means knowing and able to use knowledge. The knowledge paradigm reduced the content of education to knowledge of the fundamentals of science, and the idea of learning and development - to the process and result of mastering knowledge in learning. The basis for the methods of constructing educational subjects was the idea of a consistent accumulation of knowledge. Among the forms of education, the class-lesson teaching system has gained priority.

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

Since the 1960s Russian culture was enriched with the ideas of dialogue, cooperation, joint action, the need to understand someone else's point of view, respect for the individual, his rights, conditionality of life on the part of higher transcendental principles, which were not translated by pedagogy into educational practice. In this regard, it became obvious that the classical model of education has ceased to meet the requirements of society and modern production. There was a need for philosophical and pedagogical ideas that could become the methodology of new pedagogy and intellectual reconstruction of the traditional educational process.

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

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

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

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

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

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

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

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

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

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

2. The concept of pedagogical values and their classification

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

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

Pedagogical values are the norms that regulate pedagogical activity and act as a cognitive-acting system that serves as a mediating and connecting link between the established public outlook in the field of education and the activities of the teacher. They, like other values, have a syntagmatic character, that is, they are formed historically and are fixed in pedagogical science as a form of social consciousness in the form of specific images and ideas. The mastery of pedagogical values occurs in the process of carrying out pedagogical activity, in the course of which their subjectivation takes place. It is the level of subjectivation of pedagogical values that serves as an indicator of the personal and professional development of the teacher.

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

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

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

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

values that allow self-realization (the creative, variable nature of the work of a teacher, the romanticism and fascination of the teaching profession, the possibility of helping socially disadvantaged children, etc.);

values that make it possible to satisfy pragmatic needs (the possibility of obtaining a guaranteed public service, wages and vacation time, career growth, etc.).

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

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

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

The teacher's mastery of fundamental psychological and pedagogical knowledge creates conditions for creativity, alternatives in the organization of the educational process, allows you to navigate professional information, track the most significant and solve pedagogical problems at the level of modern theory and technology, using productive creative methods of pedagogical thinking.

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

The humanistic parameters of pedagogical activity, acting as its “eternal” guidelines, allow fixing the level of discrepancy between what is and what should be, reality and ideal, stimulate creative overcoming of these gaps, cause a desire for self-improvement and determine the meaning of life self-determination of the teacher. His value orientations find their generalized expression in the motivational-value attitude to pedagogical activity, which is an indicator of the humanistic orientation of the individual.

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

3. Education as a universal value

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

However, these initial positions are far from always formulated taking into account axiological characteristics. Thus, in the pedagogical literature it is often stated that education is based on the fundamental needs of a person. Man allegedly needs education, since his nature must be transformed through education. In traditional pedagogy, the notion that social attitudes are primarily implemented in the educational process has become widespread. Society needs a person to be educated. Moreover, he was brought up in a certain way, depending on belonging to a particular social stratum.

The implementation of certain values leads to the functioning of various types of education. The first type is characterized by the presence of an adaptive practical orientation, i.e., the desire to restrict the content of general education training to a minimum of information related to the provision of human life. The second is based on a broad cultural-historical orientation. With this type of education, it is envisaged to obtain information that obviously will not be in demand in direct practical activity. Both types of axiological orientations do not adequately correlate the real capabilities and abilities of a person, the needs of production and the tasks of educational systems.

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

Summarizing the above, we can single out the following cultural and humanistic functions of education:

development of spiritual forces, abilities and skills that allow a person to overcome life's obstacles;

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

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

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

creation of conditions for self-development of the creative individuality of a person and the disclosure of his spiritual potentialities.

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

One of the most significant conclusions arising from the understanding of the cultural and humanistic functions of education is its general focus on the harmonious development of the individual, which is the purpose, vocation and task of every person. Subjectively, this task appears as an internal necessity for the development of the essential (physical and spiritual) forces of a person. This idea is directly related to the prediction of the goals of education, which cannot be reduced to listing the virtues of a person. The true predictive ideal of personality is not an arbitrary speculative construction in the order of good wishes. The strength of the ideal lies in the fact that it reflects specific needs social development requiring today the development of a harmonious personality, its intellectual and moral freedom, the desire for creative self-development.

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

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

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

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

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

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

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

Questions and tasks

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

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

3. What is the specificity of the application of the axiological approach in the study of pedagogical phenomena?

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

5. Define pedagogical values.

6. Prepare the "Classification of Pedagogical Values" chart and describe them.

7. Why is education a universal value?

Literature for independent work

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

Isaev I.F., Sitnikova M.I. Creative self-realization of the teacher: Culturological approach. - Belgorod; M., 1999.

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

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

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

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

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