What is the cultural and historical role of the teacher? Cultural-historical pedagogy: what is it? And in our culture, for children of what age is ritual as an educational form characteristic?

CULTURAL-HISTORICAL ROLE OF TEACHER EDUCATION IN RUSSIA IN THE CONTEXT OF ITS GENESIS (BEFORE 1917)

L. A. Stepanova

Russian state social university

The article reveals the historical aspects of the formation of institutes of teacher education in Russia and the practice that developed in them. The cultural and phenomenological features of teacher training in significant periods for Russian history are shown, right up to the October Revolution of 1917. The high culture-forming role of pedagogical practice, its influence on the formation of the specifics of pedagogical culture and, in general, on the traditions of professional training of teachers in Russia are characterized.

Key words: teacher education, historical and cultural phenomenon, teacher training institutions.

The article reveals the historical aspects of formation of pedagogical educational institutions in Russia and the way they gained the experience and success. It shows cultural and phenomenological peculiarities of teachers training in important Russian periods up to The Great October Revolution 1917. The article characterizes a high cultural role of pedagogical practice and its influence on pedagogical culture formation and on the professional teachers training in Russia.

Key words: pedagogical education, historical and cultural phenomenon, pedagogical educational institutions.

Domestic teacher education has a long and very complex history. The peculiarities of the formation of the historical paradigm of Russia, associated with its rather specific attitude to other religious and cultural values ​​and traditions, contributed to the fact that for quite a long time there were no special institutes for training teachers in Russian culture. The structure of society and the specifics of the culture of Russian antiquity and the early Middle Ages did not imply the separation of pedagogical knowledge from the unity of first the folk tradition as a whole, and later, as society stratified, the class tradition. We can identify a similar picture in almost any society of the mentioned period.

It should be taken into account that the formation of culture and society is directly related to the development of technology - methods of materially transformative and information-intellectual activity. Naturally, the level of education is the determining factor in an individual’s ability to improve technology, and a teacher - professional or “spontaneous” - thus becomes a conductor of cultural developmental influence, an important participant in the unified progress of culture. The development of teacher education and pedagogical culture is directly dependent on the processes of democratization of society, and the higher the level of democracy in society, the higher the need for the development of individual knowledge

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and skills and, as a consequence, in the training of specialist teachers. However, the general lack of prevalence of pedagogical knowledge in class societies did not exclude the need for it in relation to individual social strata, which for a long time made the teacher a mentor of the elite, combining in his still non-professional, but rather functional role, elements of various knowledge, skills and components of folk tradition, which creatively rethought and projected into dynamic practice.

Given the low prevalence of pedagogical culture in society as a whole, the functions of teachers were performed by persons who did not have a special education and, therefore, were not able to build and transform the process of teaching and upbringing, which made them more individual exponents of tradition than specialists. Thus, the lack of institutionalized teacher education was a stagnating factor in the cultural system, and vice versa, the development of the social institution of teacher education acted as a factor in expanding sociocultural diversity (7).

It follows from this that in the early stages of the formation of domestic pedagogical education, it is inappropriate to isolate this social and historical-cultural phenomenon from the unity of formation, since the separation of pedagogical education and its institutionalization occurred gradually, as the importance of the qualitative uniqueness of the professional training of teachers was realized.

The prerequisites for the creation of educational systems developed in Rus' much earlier than it adopted Christianity in its Orthodox version. Population growth and the complication of methods of materially transforming activities, the isolation of craft labor and large settlements, as well as the formation of the foundations of statehood and class stratification led to the complication of the education process, the separation of one’s own from it.

specifically educational vector. With the advent of a pronounced patriarchal system, the main educational functions the family took over. The education of peasants and artisans was carried out mainly through mentoring and involvement in work. In this process, the special education professional military, which began at an early age. The upbringing and education of the cult elite - bearers of religious and proto-scientific knowledge, which included the basics of writing, was quite difficult.

In the 9th century, Byzantine missionaries Cyril and Methodius created a Slavic charter, which began the spread of a new writing and culture. This cultural and historical event led to the emergence of special teaching of new literacy in Rus' even before its adoption of Christianity. The importance of literacy training was obvious, which quickly and spontaneously formed the organizational infrastructure of small educational institutions, the main function of which was teaching Cyrillic literacy, naturally, based on religious literature.

The ideological turning point caused by Russia's adoption of Christianity in 988 marked the beginning of radical changes in all aspects of the life of the Russian state, including upbringing and education. Since that time, Orthodox Christian teaching has become one of the leading forms of education, which becomes the sacred ideology of the Russian state, equally influencing all layers of society. It is with the adoption of Christianity that sprouts begin to appear in Rus' new system training and education.

The church's monopoly on education led to the opening of the first primary schools in churches. Since the 12th century, widespread literacy training for women began, both at home and in monasteries. In addition to schools where literacy was taught, there were schools of “book learning”, which were a higher level of education

and in which, thanks to the use of certain aspects of ancient education, a special cultural environment was formed with its own views on education, upbringing and choice of school. It is no coincidence that this type of school gradually acquired high authority in the field of education. The developing Russian state required educated people with both religious and numerous secular knowledge. The emergence in Rus' of such types of educational and cultural institutions as the translation college and scriptorium at the St. Sophia Cathedral, the Kiev Pechersk and Novogorodsky monasteries, in which libraries carried out educational activities during this period, made it possible to achieve not only significant success in the development of many areas culture, but also significantly surpass many European countries in terms of the average level of education. In a relatively short period of time in historical terms, a complete system of upbringing and education was created in Rus' from primary schools to academies, which indicates the formation in Rus' until the middle of the 13th century of the cultural and pedagogical tradition itself, connecting the foundations of folk education with Christian content.

The collapse of the Kievan state largely slowed down the process of formation of the pedagogical tradition in Rus', but the population of certain regions remained the carriers of medieval high culture - Pskov, Novgorod and a few other free lands, in which relics of institutionalized paganism continued to exist latently.

In the 16th century, the needs for the development of education increased significantly. During this period, the development of initial training, which continued to be carried out in monastery and church schools, the teaching methodology also developed in them, albeit spontaneously.

In the period after the end of the “Time of Troubles,” the spread of book culture and literacy began at a rapid pace. Like

Previously, the growth of the educational system marked the spiritual and cultural rebirth of the nation. Primary and elementary schools were opened in cities and villages, book printing developed, a government school and schools were opened under the Ambassadorial, Apothecary, Discharge, Local and Pushkar orders (4). In the second half of the 17th century, Greco-Latin schools were created. In 1679, the first higher education institution close to the type of Western European universities was established. educational institution in Russia - the Slavic-Greek-Latin Academy, the graduates of which, as is known, were outstanding representatives of Russian culture, science and education.

In the second half of the 17th century, the first professional teachers appeared in the person of graduates of the Kiev-Mohyla and Slavic-Greek-Latin academies, who also trained teachers. However, they were not specialists in the full sense of the word: teaching was only one of the possibilities for using their knowledge and skills. The social prerequisites for the emergence of real special pedagogical educational institutions were formed only during the time of Peter I, when the foundations of the state system of public education were laid.

The eighteenth century, the century of Enlightenment, was marked by a surge in the development of pedagogical theory and practice, the development of the foundations of an anthropological paradigm for understanding the goals of upbringing and education, which were considered in a multidimensional plane. These trends also manifested themselves in Russia, where the image of a new person was being formed, secularly educated, not thinking in religious and dogmatic categories, but looking at the world with a broad view. It is no coincidence in Russia early XVIII century, thanks to the reforms of Peter I, the foundations of modern European education in Russia were laid. The reforms of Peter I were largely educational in nature: on his orders, a network of schools, primary, secondary and higher, was created,

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The Slavic-Greek-Latin Academy was reformed. In 1725, the St. Petersburg Academy was opened with a university and a gymnasium. Under Peter I, a tradition arose of inviting foreign teachers to Russia, although the tsar himself did not encourage such a practice. However, the period of Peter's reign was marked by the beginning of an intensive convergence of Russian and foreign pedagogical traditions, the formation of an integral field of multicultural pedagogical theory and practice, much later, all this led to a significant imbalance in the direction of tightening foreign influence.

From the middle of the 18th century, in the context of cross-cultural connections of the Russian elite, domestic cultural and pedagogical reflection began to take shape, embodied in the works of M.V. Lomonosova, I.I. Betsky, N.I. Novikova, A.I. Radishchev, which was evidence of the intensive development of Russian pedagogy of this period. The lack of a clear differentiation of sciences and the commonality of the cognitive field of the educated environment of that time formed the unique integrity of the multidisciplinary foundations of pedagogy, which also affected the quality of education. The poorly defined division of sciences into natural, technical and humanities projected into the educational environment a unique synthesis of knowledge and skills, which, in turn, contributed to the syncretic development of education, both in content and in organizational and methodological aspects. At the same time, it was during this period that the ideas of nationality of upbringing, personal approach, adaptability of upbringing and education began to find their expression, although, of course, they were not formalized in precisely such terminological definitions.

As the secular culture in Russia there was a growing need for educated people, and the first special pedagogical educational institutions could not meet the increased demand for teachers. Theological seminaries remained the main “forges” of teaching staff; many graduates

who became teachers of urban public schools and, naturally, were more actively projected into the learning process religious foundations. This strengthened the priority of religious orientation in the dissemination of knowledge and, accordingly, weakened the secular nature of education. This trend was typical for Russia over the next hundred years.

In the period from the end of the 18th to the end of the first third of the 19th century, an ideology and philosophy of education was formed in Russia, an understanding of the cultural significance of pedagogy and teacher education, its role in the fate of the state, spread, although the system of teacher education itself had not yet acquired the features of systemic integrity. The foundations of the new education laid by Peter I largely contradicted traditional culture Russian society, and various manifestations associated with the forced “Europeanization” of all spheres of society, including in the educational environment, contributed to the alienation of many people from traditional Orthodox culture and a change in the value priorities of entire social strata.

Until the second half of the 19th century, the initiative for the development of teacher education came from above, on behalf of the most socially prosperous strata. Progressive figures of Russian culture of the first half of the nineteenth century A.I. Herzen, V.G. Belinsky, D.I. Pisarev et al. viewed teacher education as a means, not an end. They considered the main priorities for the development of education to be the dissemination of culture, increasing the literacy of the population, which is fully consistent with modern ideas about pedagogy and educational systems that are not valuable in themselves in isolation from their direct functional tasks. It was at this time that humanitarian reflection began to develop a holistic position regarding the sociocultural role of teacher education, separating it from education, and already in the second half of the 19th century

In the 11th century, the image of a teacher moves from the pages of specialized literature into art world, acquiring romantic positive traits. The paradigm of the educational environment at this time was qualitatively different from its counterpart in the Enlightenment, when the edification of pedagogical work overshadowed the aesthetics of pedagogy. However, despite the noticeable successes in the formation of the system of professional training of teaching staff during this period, there was a catastrophic shortage of teachers in the country, and the system of their training clearly did not meet the requirements of the time.

The middle and second half of the 19th century were marked by radical reforms in the field of education. The statutes adopted in the 1860s radically changed the structure of Russian education. During these same years, a persistent social and pedagogical movement emerged that contributed to the dissemination of pedagogical knowledge and pedagogical culture. In the field of education, reforms were manifested in the creation of schools of various types, from primary to higher education, and the emergence and spread of various forms of women's education. Women's gymnasiums and the Smolny Institute were opened; in addition, the classical gymnasium was improved, real schools were developed, secondary schools of various departments were reformed, including the church department, and the number of universities and institutes increased. Universities received autonomy. The content of education has undergone serious changes, in which the share of natural science knowledge. Despite the diversity of schools, the main trend in education was the creation of a single national system education, which government circles, unfortunately, could not fully understand and purposefully implement.

A distinctive feature of the sociocultural life of post-reform Russia was the spread of education. A broad social movement developed for the creation public schools, changing teaching methods

participation in them, as well as for granting the right to education to women. The Moscow Literacy Committee in the early 1860s raised the issue of introducing universal primary education. The most common type of primary school during this period was zemstvo schools, of which more than 10 thousand were opened by the mid-1870s (3). Their discovery has intensified the problem of teacher training in a new way.

The development of literacy became a factor in general cultural growth, in connection with which libraries were opened, the range of published books expanded, and the printing base developed. The circulation gradually increased, primarily of mass fiction, “popular” literature, which, despite the primitiveness of the content, still introduced illiterate and uncultured people to the foundations of their native culture.

The second half of the nineteenth century was full of theoretical activity of outstanding figures of Russian pedagogy, among whom a special place is occupied by the founder of Russian pedagogical science K.D. Ushinsky. With the activities of K.D. Ushinsky is associated with the formation of modern content and teaching technologies, which were supposed to serve not only the goals of forming knowledge and skills, but also the goals of development and education. A significant contribution to the development of teaching content and technologies was made by L.N. Tolstoy, who organized an elementary school in Yasnaya Polyana, where he put his ideas into practice. General education through the efforts of these and other representatives of the progressive pedagogical community developed in the direction from neoclassical and real school to the national school.

As already noted, the system of teacher education in Russia is at an end XIX -beginning The twentieth century underwent numerous changes, usually directed “from above.” The purpose of such reforms was, on the one hand, to ensure the spread teaching profession according to needs

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society, and on the other hand, not to shake the official ideological line. “Democratic” reforms did not find support among all representatives of the ruling elite.

An analysis of the literature shows that, in general, the entire pre-revolutionary period of the formation of teacher education in Russia was characterized by surges and declines in the social and cultural influence of education in general and teaching practice in particular (1, 4, 6). Traditionally, two trends in the development of Russian culture have manifested themselves in Russia: reactionary and progressive. The direct connection between educational problems and general social problems was realized by the government only shortly before 1917, and the individualization of education and the cultivation of conscious love for the Motherland and a comprehensively and harmoniously developed personality were never put into practice. Such priorities, of course, could have a positive impact on the process of smoothing out social contradictions and the development of Russian culture. However, despite the nonlinearity and contradictions of the historical and pedagogical process, the general features of the cultural and historical role of pedagogical education remain

remained unchanged at all stages of its development - from non-institutionalized and spontaneous forms and up to the formation of a relatively holistic system of training teachers, which developed in Russia in the last pre-revolutionary decades.

Pedagogical education in pre-revolutionary Russia throughout its existence was characterized by such features as a lack of unity, constant changes in the status and professional prospects of graduates, undemocratic principles of organization - remnants of class differentiation of education, as well as a certain speculative approach of the authorities to building both organizational infrastructure and and the content itself. Despite the fact that the advanced public has always been aware and clearly articulated the high culture-forming role of pedagogical practice, pedagogical culture and pedagogical education, such a position was not always and not fully shared by the authorities, which influenced the lag in the cultural progress of Russia in comparison with European countries, where the attitude of the authorities was fundamentally to others.

Notes

1. Belozertsev, E.P. Education: historical and cultural phenomenon: [course of lectures] / E.P. Belozertsev. - St. Petersburg: Legal Center Press, 2004.

2. Biryukov, A. A. System of pedagogical education in the history of Russia: textbook. allowance / A.A. Biryukov and others - Samara: Samar. University, 2003.

3. History of education and pedagogical thought / author. DI. Latyshina. - M.: Gardariki, 2003.

4. Knyazev, E. A. Genesis of higher pedagogical education in Russia in the 19th - early 20th centuries: A change of paradigms / E.A. Knyazev. - M.: September, 2002.

5. Experience in training teaching staff in pre-revolutionary Russia and the USSR. - M., 1972.

6. Pryanikova, V.G. History of education and pedagogical thought: [textbook-reference book] / V.G. Pryanikova, Z.I. Ravkin.- M., 1995.

7. Yudina, N.P. Modern approaches to the study of the historical and pedagogical process in the light of tendencies of post-non-classical rationality / N.P. Yudina. - Khabarovsk, 2001.

Mercy and charity as cultural and historical traditions of social and pedagogical activity. Stages of development of charity in Russia. Introduction of the profession " social teacher" in Russia.

Mercy and charity as cultural and historical traditions of social and pedagogical activity.

The theory and practice of social pedagogy are related to the historical, cultural, ethnographic traditions and characteristics of the people, depend on the socio-economic development of the state, and are based on religious, moral and ethical ideas about man and human values.

If we talk about social pedagogy as an area of ​​practical activity, then it is necessary to clearly distinguish between social and pedagogical activity as an officially recognized type of professional activity, on the one hand, and as a specific, real activity of organizations, institutions, individuals, citizens to provide assistance to people in need, with another.

Until recently, socio-pedagogical activity as a profession that involves special training of people capable of providing qualified assistance to children in need of social, pedagogical and moral-psychological support did not exist in our country. As for the real activities of society in providing assistance to disadvantaged children, it has deep roots in Russia. historical roots.

It must be said that throughout the development of human civilization, any society has in one way or another been faced with the problem of attitude towards those of its members who cannot independently ensure their full existence: children, the elderly, the sick with disabilities in physical or mental development, and others. The attitude towards such people different societies and states at different stages of their development was different - from the physical destruction of weak and inferior people to their full integration into society, which was determined by the axiological (value) position characteristic of a given society, i.e. a system of stable preferred, significant, valuable for members of the performance society. The axiological position, in turn, is always determined by the ideological, socio-economic, and moral views of society.

The history of the Russian people shows that in their culture, even during the period of tribal relations, traditions of a humane, compassionate attitude towards the weak and disadvantaged people, and especially towards children as the most defenseless and vulnerable among them, began to be laid. With the adoption of Christianity in Rus', these traditions were consolidated in various forms mercy and charity that existed at all stages of the development of Russian society and the state.

Despite the fact that the words “charity” and “mercy”, at first glance, are very close in meaning, they are not synonyms. Mercy is a willingness to help someone out of philanthropy, compassion, or, as V. Dahl defines it, “love in action, a willingness to do good to everyone.” From its very foundation, the Russian Orthodox Church proclaimed mercy as one of the most important ways to fulfill the basic Christian commandment “love your neighbor as yourself.” Moreover, mercy as active love for one’s neighbor, through which love for God was affirmed, should have been expressed not just in compassion, sympathy for the suffering, but in real help to them. IN ancient Russian society the practical fulfillment of this commandment was, as a rule, reduced to the requirement to give alms to those in need. Later, other forms of showing mercy developed, the most significant of which was charity. Charity involves the provision by individuals or organizations of free and, as a rule, regular assistance to people in need. Having emerged as a manifestation of a merciful attitude towards one’s neighbor, charity has today become one of the most important components public life almost every modern state, which has its own legal framework and various organizational forms. However, in each country the development of charity has its own historical characteristics.

Stages of development of charity in Russia

Many researchers identify several stages in the development of charity in Russia, stage 1 - IX-XVI centuries. During this period, charity began with the activities of individuals and the church and was not included in the responsibilities of the state.

Grand Duke Vladimir, who was popularly called the “Red Sun,” became famous for his good deeds and merciful attitude towards those in need. Being by nature a man of a broad soul, he encouraged others to take care of their neighbors, to be merciful and patient, and to do good deeds. Vladimir initiated and carried out a number of activities to introduce Russians to education and culture. He established schools for the education of children of the noble, middle-class and poor, seeing in the education of children one of the main conditions for the development of the state and the spiritual formation of society.

Prince Yaroslav Vladimirovich, who accepted the throne in 1016, established an orphan school, in which he taught 300 young men at his expense,

During the difficult period of civil strife and wars, when a huge number of people appeared in need of material and moral help, it was the church that took upon itself this noble mission. She inspired the Russian people to fight for national revival and had an exceptional important to preserve among the people their inherent spirituality, faith in goodness, did not allow them to become embittered and lose moral guidelines and values. The Church created a system of monasteries where the poor and suffering, the destitute, the physically and morally broken found shelter. Unlike the Western church, which saw its main charitable task as caring for the poor and infirm, that is, giving them shelter and food, the Russian church took upon itself to perform three most important functions: teaching, treatment, and charity. In Russia, among the monasteries and large churches, there were none that did not maintain hospitals, almshouses, or orphanages. Among priests we find many striking examples when their lives and deeds were dedicated to helping people. Thus, the Venerable Seraphim of Sarov, Elder Ambrose, who served people with faith and truth in Optina Monastery, Sergius of Radonezh and many others evoke deep respect and admiration. They taught in word and deed to observe moral commandments, develop worthy examples of behavior, and treat people with respect. , take care of children, perform acts of mercy and love for one's neighbor.

But the traditions of charity among the Russian people were not limited to the activities of the church and individual princes. Ordinary people often provided support to each other, and primarily to children. The fact is that during this period children were not recognized by the state and the church as a value for society. The bishops of the pre-Mongol period, according to historians, did not distinguish themselves in helping children, especially those abandoned by their mothers, while the people did not remain indifferent to the fate of orphans.

The tradition that developed in the pre-state period of caring for a child by the entire clan community was transformed into caring for abandoned children with poor women. Skudelnitsa is a common grave in which people who died during epidemics, froze in winter, etc. were buried. At skudelnitsa, guardhouses were built where abandoned children were brought. They were cared for and educated by poor people - elders and old women, who were specially selected and played the role of guard and educator.

The orphans were supported in poor houses at the expense of alms from the population of the surrounding villages. People brought clothes, shoes, food, toys. It was then that proverbs such as “A thread is given to the world, and a shirt to the poor orphan”, “A living person is not without a place, but dead --not without a grave." In the poor, both unfortunate death and unfortunate birth were covered by people's charity.

Despite their primitiveness, houses for poor children were an expression of people's concern for orphans, a manifestation of human duty to children. Skudelniks monitored their physical development, with the help of fairy tales they conveyed to them the moral rules of human society, and collective relationships smoothed out the severity of children's experiences.

By the beginning of the 16th century, along with the personal participation of any person in charitable activities, in providing assistance to those in need, a new trend has emerged related to the charitable activities of the state. In particular, at the Council of the Stoglavy in 1551, Ivan Vasilyevich the Terrible expressed the idea that in every city it is necessary to identify all those in need of help - the poor and beggars, and build special almshouses and hospitals where they would be provided with shelter and care.

Stage 2 - from the beginning of the 17th century. before the reform of 1861. During this period, the emergence of state forms of charity took place, and the first social institutions were opened. The history of childhood charity in Rus' is associated with the name of Tsar Fyodor Alekseevich, or more precisely, with his decree (1682), which spoke of the need to teach children literacy and crafts.

But most of all, history knows the name of the great reformer - Peter I, who during his reign created a state system of charity for the needy, identified categories of the needy, introduced preventive measures to combat social vices, regulated private charity, and legislated his innovations.

For the first time under Peter I, childhood and orphanhood became the object of state care. In 1706, shelters for “shameful babies” were opened, where it was ordered to take illegitimate children with anonymity of origin, and the death penalty was inevitable for the “destruction of shameful babies.” Infants were provided for by the state, and the treasury provided funds for the maintenance of children and the people serving them. When children grew up, they were sent to almshouses for food or to foster parents, children over 10 years old - to sailors, foundlings or illegitimate children - to art schools.

Catherine the Great realized the plan of Peter I by building first in Moscow (1763) and then in St. Petersburg (1772) imperial educational houses for “disgraceful infants.”

The charitable activities of the Russian Imperial Court, especially its female half, took on the form of a stable tradition during this period. Thus, Maria Feodorovna, the wife of Paul I and the first minister of charity, showed great concern for orphans. In 1797, she wrote a report to the emperor on the work of orphanages and orphanages, in which, in particular, it was proposed to “...give babies (orphans) to be raised in the sovereign’s villages by peasants of “good behavior.” But only when the children in orphanages become stronger , and most importantly, after smallpox vaccination, boys can live in foster families up to 18 years, girls - up to 15 ". As a rule, these children married in the village, and their future was controlled by public charity bodies. This was the beginning of the system of raising orphans in families, and so that the educators were "skillful and skillful" Maria Feodorovna used her own funds to open pedagogical classes at educational homes and pepinier (a pepinier is a girl who graduated from a secondary closed educational institution and was left with it for teaching practice) classes - in women's gymnasiums and institutes that trained teachers and governesses. In 1798, she founded the Trusteeship for Deaf-Mute Children.

During the same period, public organizations began to be created, independently choosing the object of assistance and working in that social niche that the state did not cover with its attention. Thus, under Catherine II (mid-18th century), the state-philanthropic “Educational Society” was opened in Moscow. In 1842, also in Moscow, a board of guardians of orphanages was created, headed by Princess N.S. Trubetskoy. Initially, the council's activities were focused on organizing the free time of poor children who were left without parental supervision during the daytime. Later, the council began to open departments for orphans, and in 1895 a hospital for the children of the Moscow poor.

Alexander I turns his attention to children with visual impairments. By his order, the famous French teacher Valentin Gayuy was invited to St. Petersburg, who developed an original method of teaching blind children. From this time on, institutions for this category of children began to be built, and in 1807. The first institute for the blind was opened, where only 15 blind children were trained (they expected to admit 25), since already at that time the thesis “there are no blind people in Russia” was tenacious. During this period, a certain social politics and legislation, a system of charity is being developed for people, and in particular for children in need of help. The church is gradually moving away from charity work, performing other functions, and the state is creating special institutions that begin to implement public policy in providing social support and protection.

Stage III - from the 60s. XIX century until the beginning of the 20th century. During this period of time there was a transition from public philanthropy to private philanthropy. Public philanthropic organizations are emerging. One of them is the “Imperial Philanthropic Society,” in which monetary charitable donations from private individuals, including members of the imperial family, were concentrated.

As in Western Europe, a network of charitable institutions and establishments was gradually formed in Russia, mechanisms of charitable assistance were established and improved, which covered an increasingly wide range of children with various social problems: illness or developmental defect, orphanhood, vagrancy, homelessness, prostitution, alcoholism and etc.

Public philanthropic activities extended to include children with physical disabilities. Orphanages were organized for deaf and dumb children, blind children, and disabled children, where they were educated and trained in various crafts in accordance with their illness.

The Trust for Deaf-Mute Children, founded by Empress Maria Feodorovna, maintained schools, educational workshops, shelters and shelters for children at its own expense, and provided benefits to families with deaf-mute dependents. Poor pupils were given state support.

No less significant was Maria Alexandrovna's guardianship of blind children. The main source of income for the Trusteeship was the circle collection - a material donation from all churches and monasteries, which was collected in the fifth week after Easter. The schools accepted children from 7 to 11 years old for full government support in case of extreme need.

In 1882, the Blue Cross Society for the Care of Poor and Sick Children was opened, led by the Grand Duchess Elizaveta Mavriklevna. Already in 1893, within the framework of this society there was a department for the protection of children from cruelty, including shelters and hostels with workshops.

At the same time, at the expense of private entrepreneur A. S. Balitskaya, the first shelter for crippled and paralyzed children was created. At the end of the 19th century. becomes necessary opening shelters for children-idiots and epileptics, who also require special care and care. Such a noble mission was undertaken by the Society for Charity of Underage Cripples and Idiots, which opened a shelter for idiotic children in St. Petersburg. There, psychotherapist I.V. Malyarevsky opens a medical educational institution for mentally retarded children, with the goal of helping children with mental health problems in teaching them an honest working life.

Thus, the system of public and state charity for children in Russia at the end of the 19th century was an extensive network of charitable societies and institutions, the activities of which were significantly ahead of the development of professional social work and social pedagogy in Europe.

During this period, charity takes on a secular character. Personal participation in it is perceived by society as a moral act. Charity is associated with the nobility of the soul and is considered an integral matter for everyone.

A notable feature of this period is the emergence of professional assistance and the emergence of professional specialists. Various courses began to be organized, which became the beginning vocational training personnel for social services. The “Social School” was formed at the Faculty of Law of the Psychoneurological Institute, where one of the departments was the “Department of Public Charity” (October 1911). In the same year, the first intake of students majoring in “public charity” was made. In 1910 and 1914 The first and second congresses of social workers took place. One of the most important areas of activity of scientists and practitioners during this period was providing assistance and building a system of educational and correctional institutions where poor and street children ended up.

In Moscow, under the City Duma, there was a Charity Council and a special Children's Commission formed by it, which collected statistical data on children expelled from school or expelled from shelters for bad behavior; controlled the conditions of detention of juvenile delinquents; assisted in the opening of orphanages. Congresses of representatives of Russian correctional institutions for minors were devoted to the issues of correcting juvenile criminals through mental influence on the basis of love for one’s neighbor (from 1881 to 1911, 8 congresses were held). In Russia, it took on a wide scale. educational activities in relation to juvenile delinquents. Lectures were given and conversations were held on the active participation of every citizen in the fate of a child who has committed an offense. Charitable societies were opened, which, with their own money, created institutions to help children who had taken the path of crime.

At the beginning of the 20th century. The system of social services has successfully developed in Russia. In 1902 There were 11,400 charitable institutions and 19,108 boards of trustees. In St. Petersburg alone, their income amounted to 7,200 rubles, a huge amount at that time. The money was used to create educational institutions, maintain homes for poor children, night shelters for tramps, public canteens, outpatient clinics and hospitals. A stable positive attitude towards charity was maintained and strengthened in society.

Stage IV - from 1917 to the mid-80s. XX century The turning point in the development of charity in Russia has become October Revolution 1917 The Bolsheviks condemned charity as a bourgeois relic, and therefore any charitable activity was prohibited. Liquidation private property closed possible sources of private charity. The separation of church and state and, in fact, its repression closed the way for church charity.

Having destroyed charity, which was a real form of assistance to needy children, the state took upon itself the care of the socially disadvantaged, the number of which increased sharply as a result of acute social cataclysms (the First World War, several revolutions, civil war). Orphanhood, homelessness, delinquency among teenagers, prostitution of minors are the most acute social and pedagogical problems that period, which required their decision.

Soviet Russia set the task of combating child homelessness and its causes. These issues were dealt with by the so-called social education departments - departments of social education under government bodies at all levels. Institutions for the social and legal protection of minors were created, and the training of specialists for the social education system began in universities in Moscow and Leningrad.

During this period, pedology began to actively develop, which set itself the task of ensuring the most successful upbringing of the child on the basis of synthesized knowledge about the child and the environment: helping children learn, protecting the child’s psyche from overload, painlessly mastering social and professional roles, etc.

20s caused the appearance of a whole galaxy of talented teachers and psychologists - both scientists and practitioners, including A. S. Makarenko, P. P. Blonsky, S. T. Shatsky, L. S. Vygotsky and many others. Their scientific works, impressive achievements in practical work on the social rehabilitation of “difficult” children and adolescents (First Experimental Station of the People's Commissariat for Education, labor colony named after M. Gorky, etc.)

received well-deserved international recognition. However, the system of social education and pedology did not develop for long; in fact, they ceased to exist after the notorious decree of 1936 “On pedological perversions in the system of Narkompros.” Pedology was accused of playing the role of the “anti-Leninist theory of the withering away of the school,” supposedly dissolving the latter in the environment. Many representatives of this theory were repressed, and social education and the concept of environment were discredited and removed from the professional consciousness of teachers for many years. Since the 1930s, called the “great turning point” in our history, the “iron curtain” has fallen, separating Soviet scientists and practitioners from their foreign colleagues for a long time. In the current totalitarian state there was a replacement of universal human values ​​with class values. The proclamation of the utopian idea of ​​​​building the most perfect and fair society, the elimination of all remnants of the past, including social ills, made the topic of social problems and the system closed. social assistance children in need. New social upheavals associated with the Great Patriotic War (1941-1945) again aggravated the situation of children. “Now that thousands of Soviet children have lost their relatives and are left homeless,” the Pravda newspaper wrote, “their needs must be equated with the needs of the front.” The public's attitude towards socially disadvantaged children is changing - they are being treated as victims of war. The state is trying to solve their problems by creating boarding schools for evacuated children and expanding the network of orphanages for the children of soldiers and partisans. But along with this, charity is actually being revived (although this word is not used), which is manifested in the opening of special accounts and funds, in the transfer of money by soldiers and officers for children, in the transfer of personal savings of the population for their needs. In pedagogical science and practice, there has been a clear turn towards social pedagogy, the creation and development of its organizational forms and institutions, and the resumption of theoretical research in the field of environmental pedagogy related to the development of a systematic approach to teaching and upbringing.

Introduction of the profession "social teacher" in Russia

The deep social upheavals occurring in our society in recent years have crisis state economy, culture, education catastrophically worsen living conditions and raising children. As a result of this, crime among teenagers and young people is growing, the number of homeless and neglected children is increasing, child alcoholism, child prostitution, child drug addiction are becoming a social problem, the number of children with disabilities in physical and mental development is increasing, etc.

In the conditions of reforming society, the social policy of the state is also changing. In 1990, the Supreme Soviet of the USSR ratified the UN Convention on the Rights of the Child, which came into force for the Russian Federation as the legal successor of the USSR on September 15, 1990. Article 7 of the new Constitution of Russia states that in the Russian Federation “ensures governmental support family, motherhood, fatherhood and childhood, a system of social services is being developed, state pensions and other guarantees of social protection are being established.” Numerous regulations have been adopted; Law on Education, Presidential Decree on social support for large families, Government Decree on urgent measures for social protection of orphans and children without parental care, etc.

In the early 90s, three large social programs were adopted and began to be implemented: “Socio-psychological support, education and upbringing of children with developmental anomalies”, “Creative personality development” and “Social services for helping children and youth”; At the same time, such state social programs as “Children of Russia”, “Children of Chernobyl”, etc. were developed and are still in effect.

Various ministries and departments are currently dealing with issues of social protection and support for children: the Ministry of General and vocational education; Ministry of Labor and social development; Ministry of Health care; Ministry of Justice.

New types of institutions are being created throughout the country: centers for social health of families and children, social rehabilitation of troubled teenagers; shelters are opened for children running away from home; There are social hotels and helplines and many other services providing social, medical, psychological, pedagogical and other types of assistance.

Charity is returning to our society, and on a new legislative basis. The Law of the Russian Federation “On Charitable Activities and Charitable Organizations” caused a process of rapid development of charitable foundations, associations, unions, and associations. Currently, the Charity and Health Foundation, the Children's Fund, the White Crane charitable foundation and many others are successfully operating, providing social protection and assistance to orphans and children without parental care, and inmates of orphanages. Professional associations of social educators and social workers have been organized and are gaining strength volunteer movement, providing assistance and support to children in need. In 1991, the Institute of Social Pedagogy was officially introduced in Russia. In the vocational education system, a new specialty “social pedagogy” was approved, a qualification profile for a social teacher was developed, and appropriate additions were made to the qualification directory of positions for managers, specialists and employees. Thus, legally and practically, the foundations of a new profession were laid. The concept of “social teacher” has become familiar and has entered into the theoretical research of scientists and pedagogical practice. The official opening of a new social institution gave a huge impetus to methodological, theoretical and scientific-practical research both in the field of activity of new personnel and in their training. Last years characterized by the fact that after a 70-year break, Russia is returning to the global educational space. Is being studied Foreign experience, translated literature is published, and there is an active exchange of specialists.

You and I stand at the origins of a new period - the period of professional social and pedagogical activity. It is just beginning, but it is not starting from scratch. Humanity has accumulated vast experience in working with children who require special protection and care; it knows methods and techniques for resolving the problems that arise for them, and creates new technologies. And the development of Russian culture itself has long prepared the ground for this profession in various spheres of social activity.

Social pedagogy in modern conditions of political, social, economic transformations of the country, Russia’s entry into the world community, Russia’s adoption of the Convention on the Rights of the Child becomes a symbol of changes aimed at creating an effective system of assistance, protection and support for childhood.

Questions for self-control

• 1. What are the cultural and historical traditions of charity and mercy in Russia?
• 2. What main directions and forms of social assistance to childhood existed in the Old Russian state in the 9th - 16th centuries?
• 3. How the system of state child care was formed in Russia in the period from the 17th century. until the first half of the 19th century. ?
• 4. Tell us about the formation of the system of public child care in Russia: its advantages and disadvantages.
• 5. Expand the content of work with children in the social sphere during the Soviet period.
• 6. What is the essence of modern approaches to the development of state and non-state structures of social assistance to childhood in Russia?

Literature:

• 1. Aleksandrovsky Yu.A. Know and overcome yourself: Alone with everyone.
• 2. Anthology of pedagogical thought of Ancient Rus' and the Russian state of the XIV-XVII centuries. -- M„ 1985.

"3. Anthology of social work. T. 1. History of social assistance in Russia / Compiled by M.V. Firsov. - M, 1994.

• 4. Vodya L.V. Charity and patronage in Russia: Krat. history feature article. -- M., 1993.
• 5. Charitable organizations with a social orientation. -- M., 1998.
• 6. Egoshina V., N., Efimova N. V. From the history of charity and social security for children in Russia. -- M., 1993.
• 7. Klyuchevsky V. O. Collection. cit.: In 9 volumes. T. 1. Kure of Russian history. Part 1, - M., 1987.
• 8. Nesheretny P.I. Historical roots and traditions of the development of charity in Russia. - M, 1993.
• 9. Russian encyclopedia social work: In 2 vols. / Ed. A. M. Panova, E. I. Kholostova. -- M., 1997.

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Plan

Introduction

1. Personal and creative component of professional and pedagogical culture

2. Features of the teaching profession

3. Prospects for the development of the teaching profession

Conclusion

List of used literature

Introduction

The position about the important, determining role of the teacher in the learning process is generally accepted in all pedagogical sciences. The term "pedagogy" has two meanings. The first is the area of ​​scientific knowledge, science, the second is the area of ​​practical activity, craft, art. Literal translation from Greek - “schoolmaster” in the sense of the art of “leading a child through life”, i.e. teach, educate him, guide his spiritual and physical development. Often, along with the names of people who later became famous, the names of the teachers who raised them are also named. .

As P.F. Kapterov emphasized at the beginning of our century, “the personality of the teacher in a teaching environment takes first place; certain properties of him will increase or decrease the educational impact of teaching.” What qualities of a teacher were identified by him as the main ones? First of all, “special teaching qualities” were noted, to which P.F. Kapterev attributed “scientific training of the teacher” and “personal teaching talent”.

The first property of an objective nature lies in the degree of knowledge of the teacher of the subject being taught, in the degree of scientific training in a given specialty, in related subjects, in broad education; then in familiarity with the methodology of the subject, general didactic principles, and, finally, in knowledge of the properties of children's nature with which the teacher has to deal; the second property is of a subjective nature and lies in the art of teaching, in the personal pedagogical talent of creativity. The second includes pedagogical tact, pedagogical independence, and pedagogical art. A teacher must be an independent, free creator who is always on the move, in search, in development.

Along with the “special” properties that were classified as “mental”, P.F. Kapterev also noted the necessary personal - “moral-volitional” properties of a teacher. These include: impartiality (objectivity), attentiveness, sensitivity (especially to weak students), conscientiousness, perseverance, endurance, self-criticism, genuine love for children.

In educational psychology, the most important social role of the teacher, his place, functions, in society is emphasized and the requirements placed on him and the social expectations formed in relation to him are analyzed. Accordingly, professional pedagogical training and self-training of teachers are considered as one of the leading problems of educational psychology.

An analysis of the general situation of pedagogical work at the present time, showing the selfless work of the teacher and his involvement in improving education, unfortunately, does not provide grounds for optimism. This is, in particular, due to the fact that not all teachers possess many of the required qualities (especially their property) and, what is very serious, with the initial reluctance of some teachers to work as a “teacher” and the accidental choice of this profession. They remain just as “random” in their professional activities.

Consequently, the question arises of conducting targeted, professional ongoing training and self-preparation of teachers for teaching activities, primarily in terms of awareness of oneself as its subject, the formation of pedagogical self-awareness. Pedagogical self-awareness includes the image - “I”: ideal and real, and constant correlation as a process of approaching the ideal object of pedagogical activity.

1. Personal and creative component of professional and pedagogical culture

Representing the constantly enriching value potential of society, pedagogical culture does not exist as something given, materially fixed. It functions by being included in the process of a person’s creatively active mastery of pedagogical reality. The professional and pedagogical culture of a teacher objectively exists for all teachers not as a possibility, but as a reality. Mastery of it is carried out only by and through those who are capable of creatively deobjectifying the values ​​and technologies of pedagogical activity. Values ​​and technologies are filled with personal meaning only in the process of creative quest and practical implementation.

In modern science, creativity is considered by many researchers as an integrative, system-forming component of culture. The problem of the relationship between personality, culture and creativity is reflected in the works of N.A. Berdyaev. Considering the global issue of interaction between civilization and culture, he believed that civilization in in a certain sense older and more primary than culture: civilization denotes a social-collective process, and culture is more individual, it is associated with the individual, with the creative act of man. N.A. Berdyaev saw the fact that culture is created by the creative act of man as its ingenious nature: “Creativity is fire, but culture is the cooling of fire.” The creative act is located in the space of subjectivity, and the product of culture is in objective reality.

The creative nature of pedagogical activity determines a special style of mental activity of the teacher, associated with the novelty and significance of its results, causing a complex synthesis of all mental spheres (cognitive, emotional, volitional and motivational) of the teacher’s personality. A special place in it is occupied by the developed need to create, which is embodied in specific abilities and their manifestation. One of these abilities is the integrative and highly differentiated ability to think pedagogically. The ability for pedagogical thinking, which is divergent in nature and content, provides the teacher with active transformation pedagogical information, going beyond the boundaries of the time parameters of pedagogical reality. The effectiveness of a teacher’s professional activity depends not only and not so much on knowledge and skills, but on the ability to use information given in a pedagogical situation in various ways and at a fast pace. Developed intelligence allows a teacher to learn not just isolated pedagogical facts and phenomena, but pedagogical ideas, theories of teaching and educating students. Reflexivity, humanism, focus on the future and a clear understanding of the means necessary for professional improvement and development of the student’s personality are characteristic properties of the teacher’s intellectual competence. Developed pedagogical thinking, which provides a deep semantic understanding of pedagogical information, refracts knowledge and methods of activity through the prism of one’s own individual professional and pedagogical experience and helps to acquire personal meaning of professional activity.

The personal meaning of professional activity requires a sufficient degree of activity from the teacher, the ability to manage and regulate his behavior in accordance with emerging or specially set pedagogical tasks. Self-regulation as a volitional manifestation of personality reveals the nature and mechanism of such professional personality traits of a teacher as initiative, independence, responsibility, etc. In psychology, properties as personality traits are understood as stable features of an individual’s behavior that are repeated in various situations. In this regard, L.I. Antsyferova’s point of view on including in the structure of personal properties the ability to organize, control, analyze and evaluate one’s own behavior in accordance with the motives that motivate it deserves attention. In her opinion, the more habitual a particular behavior is, the more generalized, automated, and abbreviated this skill is. This understanding of the genesis of properties allows us to imagine integral acts of activity with psychological dominant states arising on their basis as the basis of these formations.

A creative personality is characterized by such traits as willingness to take risks, independence of judgment, impulsiveness, cognitive “meticulousness,” criticality of judgment, originality, courage of imagination and thought, sense of humor and a penchant for jokes, etc. These qualities, highlighted by A. N. Luk, reveal the characteristics of a truly free, independent and active personality.

Pedagogical creativity has a number of features (V.I. Zagvyazinsky, N.D. Nikandrov): it is more regulated in time and space. The stages of the creative process (the emergence of a pedagogical idea, the development, implementation of meaning, etc.) are rigidly interconnected in time and require an operational transition from one stage to another; If in the activity of a writer, artist, scientist, pauses between stages of the creative act are quite acceptable, often even necessary, then in the professional activity of a teacher they are practically excluded; The teacher is limited in time by the number of hours allocated to studying a specific topic, section, etc. During the training session, expected and unforeseen problem situations arise that require a qualified solution, the quality of which, the choice of the best solution may be limited due to this feature, due to the psychological specificity solutions exactly pedagogical tasks; delay in the results of the teacher’s creative searches. In the sphere of material and spiritual activity, its result is immediately materialized and can be correlated with the set goal; and the results of the teacher’s activities are embodied in the knowledge, abilities, skills, forms of activity and behavior of students and are assessed very partially and relatively. This circumstance significantly complicates making an informed decision at the new stage of teaching activity. Developed analytical, predictive, reflective and other abilities of a teacher allow, on the basis of partial results, to foresee and predict the result of his professional and pedagogical activities; co-creation of the teacher with students and colleagues in the pedagogical process, based on the unity of purpose in professional activity. The atmosphere of creative exploration in teaching and student teams is a powerful stimulating factor. A teacher, as a specialist in a certain field of knowledge, during the educational process demonstrates to his students a creative attitude towards professional activity; the dependence of the manifestation of a teacher’s creative pedagogical potential on the methodological and technical equipment of the educational process. Standard and non-standard educational and research equipment, technical support, the methodological preparedness of the teacher and the psychological readiness of students for a joint search characterize the specifics of pedagogical creativity; the teacher’s ability to manage personal emotional and psychological state and cause adequate behavior in students’ activities. The ability of a teacher to organize communication with students as a creative process, as a dialogue, without suppressing their initiative and ingenuity, creating conditions for full creative self-expression and self-realization. Pedagogical creativity, as a rule, is carried out in conditions of openness and publicity of activity; The class reaction can stimulate the teacher to improvise and be more relaxed, but it can also suppress and restrain creative search.

The identified features of pedagogical creativity allow us to more fully understand the conditionality of the combination of algorithmic and creative components of pedagogical activity.

The nature of creative pedagogical work is such that it immanently contains some characteristics of normative activity. Pedagogical activity becomes creative in cases where algorithmic activity does not produce the desired results. The algorithms, techniques and methods of normative pedagogical activity learned by the teacher are included in a huge number of non-standard, unforeseen situations, the solution of which requires constant anticipation, changes, corrections and regulation, which encourages the teacher to demonstrate an innovative style of pedagogical thinking.

The question about the possibility of teaching and learning creativity is quite legitimate. Such opportunities are inherent primarily in that part of pedagogical activity that constitutes its normative basis: knowledge of the laws of the holistic pedagogical process, awareness of goals and objectives joint activities, readiness and ability for self-study and self-improvement, etc.

Pedagogical creativity as a component of professional pedagogical culture does not arise on its own. For its development, a favorable cultural atmosphere, a stimulating environment, and objective and subjective conditions are necessary. As one of the most important objective conditions for the development of pedagogical creativity, we consider the influence of sociocultural, pedagogical reality, the specific cultural and historical context in which the teacher creates and creates in a certain time period. Without recognizing and understanding this circumstance, it is impossible to understand the actual nature, source and means of realizing pedagogical creativity. Other objective conditions include: a positive emotional psychological climate in the team; the level of development of scientific knowledge in psychological, pedagogical and special fields; availability of adequate means of training and education; scientific validity of methodological recommendations and guidelines, material and technical equipment of the pedagogical process; availability of socially necessary time.

Subjective conditions for the development of pedagogical creativity are: knowledge of the basic laws and principles of the holistic pedagogical process; high level of general cultural training of teachers; mastery of modern concepts of training and education; analysis of typical situations and the ability to make decisions in such situations; desire for creativity, developed pedagogical thinking and reflection; pedagogical experience and intuition; ability to make operational decisions in atypical situations; problematic vision and mastery of pedagogical technology.

A teacher interacts with pedagogical culture in at least three respects: firstly, when he assimilates the culture of pedagogical activity, acting as an object of social and pedagogical influence; secondly, he lives and acts in a certain cultural and pedagogical environment as a carrier and translator pedagogical values; thirdly, it creates and develops professional pedagogical culture as a subject of pedagogical creativity.

Personal characteristics and creativity are manifested in diverse forms and methods of creative self-realization of the teacher. Self-realization is the sphere of application of the individual’s individual creative capabilities. The problem of pedagogical creativity has direct access to the problem of teacher self-realization. Because of this, pedagogical creativity is a process of self-realization of the individual, psychological, intellectual strengths and abilities of the teacher’s personality.

2. Features of the teaching profession

The main content of the teaching profession is relationships with people. The activities of other representatives of human-to-human professions also require interaction with people, but here it is connected with the best way to understand and satisfy human needs. In the profession of a teacher, the leading task is to understand social goals and direct the efforts of other people to achieve them.

The peculiarity of training and education as an activity of social management is that it has, as it were, a double subject of labor. On the one hand, its main content is relationships with people: if a leader (and a teacher is one) does not have proper relationships with those people whom he leads or whom he convinces, then the most important thing in his activities is missing. On the other hand, professions of this type always require a person to have special knowledge, skills and abilities in some area (depending on who or what he supervises). A teacher, like any other leader, must know well and imagine the activities of the students whose development process he leads. Thus, the teaching profession requires dual training - human science and special.

Thus, in the teaching profession, the ability to communicate becomes a professionally necessary quality. Studying the experience of beginning teachers allowed researchers, in particular V. A. Kan-Kalik, to identify and describe the most common “barriers” of communication that make it difficult to solve pedagogical problems: mismatch of attitudes, fear of the class, lack of contact, narrowing of the communication function, negative attitude towards the class , fear of pedagogical error, imitation. However, if novice teachers experience psychological “barriers” due to inexperience, then experienced teachers experience them due to underestimation of the role of communicative support of pedagogical influences, which leads to an impoverishment of the emotional background of the educational process. As a result, personal contacts with children also become impoverished, without whose emotional wealth productive personal activity inspired by positive motives is impossible.

The uniqueness of the teaching profession lies in the fact that by its nature it has a humanistic, collective and creative character.

Humanistic function of the teaching profession. The teaching profession has historically had two social functions - adaptive and humanistic (“human-forming”). The adaptive function is associated with the adaptation of the student to the specific requirements of the modern sociocultural situation, and the humanistic function is associated with the development of his personality and creative individuality.

On the one hand, the teacher prepares his students for the needs at this moment, to a specific social situation, to the specific needs of society. But on the other hand, he, while objectively remaining the guardian and conductor of culture, carries within himself a timeless factor. Having as a goal the development of personality as a synthesis of all the riches of human culture, the teacher works for the future.

The work of a teacher always contains a humanistic, universal principle. Conscious bringing it to the forefront, the desire to serve the future characterized progressive teachers of all times. Thus, a famous teacher and figure in the field of education mid-19th century V. Friedrich Adolf Wilhelm Diesterweg, who was called the teacher of German teachers, put forward a universal goal of education: service to truth, goodness, beauty. “In every individual, in every nation, a way of thinking called humanity must be instilled: this is the desire for noble universal goals.” In realizing this goal, he believed, a special role belongs to the teacher, who is a living instructive example for the student. His personality earns him respect, spiritual strength and spiritual influence. The value of a school is equal to the value of a teacher.

The great Russian writer and teacher Lev Nikolaevich Tolstoy saw in the teaching profession, first of all, a humanistic principle, which finds its expression in love for children. “If a teacher has only love for his work,” wrote Tolstoy, “he will be a good teacher. If a teacher has only love for his student, like a father or mother, he will be better than the teacher who has read all the books, but has no love for anything.” , nor towards students. If a teacher combines love for both his work and his students, he is a perfect teacher."

L.N. Tolstoy considered the freedom of the child to be the leading principle of teaching and upbringing. In his opinion, a school can be truly humane only when teachers do not regard it as “a disciplined company of soldiers, commanded today by one lieutenant, tomorrow by another.” He called for a new type of relationship between teachers and students, excluding coercion, and defended the idea of ​​personality development as central to humanistic pedagogy.

In the 50-60s. XX century The most significant contribution to the theory and practice of humanistic education was made by Vasily Aleksandrovich Sukhomlinsky, the director of the Pavlysh secondary school in the Poltava region. His ideas of citizenship and humanity in pedagogy turned out to be consonant with our modernity. “The Age of Mathematics is a good catchphrase, but it does not reflect the whole essence of what is happening these days. The world is entering the Age of Man. More than ever before, we are obliged to think now about what we put into the human soul.”

Education for the sake of the child’s happiness - this is the humanistic meaning of the pedagogical works of V. A. Sukhomlinsky, and his Practical activities- convincing proof that without faith in the child’s capabilities, without trust in him, all pedagogical wisdom, all methods and techniques of teaching and upbringing are untenable.

The basis for a teacher’s success, he believed, was the spiritual wealth and generosity of his soul, well-mannered feelings and a high level of general emotional culture, and the ability to delve deeply into the essence of a pedagogical phenomenon.

The primary task of the school, noted V. A. Sukhomlinsky, is to discover the creator in every person, to put him on the path of original creative, intellectually fulfilling work. “To recognize, identify, reveal, nurture, and nurture in each student his unique individual talent means raising the individual to a high level of flourishing human dignity.”

The history of the teaching profession shows that the struggle of advanced teachers to liberate its humanistic, social mission from the pressure of class domination, formalism and bureaucracy, and the conservative professional structure adds drama to the fate of the teacher. This struggle becomes more intense as it becomes more difficult social role teacher in society.

Carl Rogers, one of the founders of the modern humanistic movement in Western pedagogy and psychology, argued that society today is interested in a huge number of conformists (adapters). This is due to the needs of industry, the army, the inability and, most importantly, the reluctance of many, from the ordinary teacher to senior managers, to part with their, albeit small, power. “It’s not easy to become deeply humane, to trust people, to combine freedom with responsibility.

The path we present is a challenge. It does not involve simply accepting the circumstances of the democratic ideal."

This does not mean that a teacher should not prepare his students for the specific demands of life into which they will need to be involved in the near future. By raising a student who is not adapted to the current situation, the teacher creates difficulties in his life. By raising an overly adapted member of society, he does not develop in him the need for purposeful change in both himself and society.

The purely adaptive orientation of a teacher’s activity has an extremely negative impact on himself, since he gradually loses his independence of thinking, subordinates his abilities to official and unofficial instructions, ultimately losing his individuality. The more a teacher subordinates his activities to the formation of the student’s personality, adapted to specific needs, the less he acts as a humanist and moral mentor. And vice versa, even in the conditions of an inhumane class society, the desire of advanced teachers to contrast the world of violence and lies with human care and kindness inevitably resonates in the hearts of students. That is why I. G. Pestalozzi, noting the special role of the teacher’s personality and his love for children, proclaimed it as the main means of education. “I knew neither order, nor method, nor the art of education, which would not have been a consequence of my deep love for children.”

The point, in fact, is that a humanist teacher not only believes in democratic ideals and the high purpose of his profession. Through his activities he brings the humanistic future closer. And for this he must be active himself. This does not mean any of his activities. Thus, we often encounter teachers who are overactive in their desire to “educate.” Acting as a subject of the educational process, the teacher must recognize the right of students to be subjects. This means that he must be able to bring them to the level of self-government in conditions of trusting communication and cooperation.

The collective nature of pedagogical activity. If in other professions of the “person-to-person” group the result, as a rule, is the product of the activity of one person - a representative of the profession (for example, a salesman, doctor, librarian, etc.), then in the teaching profession it is very difficult to isolate the contribution of each teacher, family and other sources of influence in the qualitative transformation of the subject of activity - the student.

With the awareness of the natural strengthening of collectivist principles in the teaching profession, the concept of a collective subject of pedagogical activity is increasingly coming into use. The collective subject in a broad sense is understood as the teaching staff of a school or other educational institution, and in a narrower sense - the circle of those teachers who are directly related to a group of students or an individual student.

A. S. Makarenko attached great importance to the formation of the teaching staff. He wrote: “There must be a team of educators, and where educators are not united into a team and the team does not have a single work plan, a single tone, a single precise approach to the child, there cannot be any educational process".

Certain traits of a team are manifested primarily in the mood of its members, their performance, mental and physical well-being. This phenomenon is called the psychological climate of the team.

A. S. Makarenko revealed a pattern according to which the pedagogical skill of a teacher is determined by the level of formation of the teaching staff. “The unity of the teaching staff,” he believed, “is an absolutely decisive thing, and the youngest, most inexperienced teacher in a single, united team, headed by a good master leader, will do more than any experienced and talented teacher who goes against the teaching staff “There is nothing more dangerous than individualism and squabbles in the teaching staff, there is nothing more disgusting, there is nothing more harmful.” A. S. Makarenko argued that the question of education cannot be raised depending on the quality or talent of an individual teacher; one can only become a good master in a teaching team.

An invaluable contribution to the development of the theory and practice of forming a teaching staff was made by V.A. Sukhomlinsky. Having been the head of a school himself for many years, he came to the conclusion about the decisive role of pedagogical cooperation in achieving the goals that the school faces. Investigating the influence of the teaching staff on the group of students, V.A. Sukhomlinsky established the following pattern: the richer the spiritual values ​​accumulated and carefully protected in the teaching team, the more clearly the group of students acts as an active, effective force, as a participant in the educational process, as an educator. V. A. Sukhomlinsky has an idea that, presumably, is not yet fully understood by the heads of schools and educational authorities: if there is no teaching staff, then there is no student staff. To the question of how and why a teaching team is created, V. A. Sukhomlinsky answered unequivocally - it is created by collective thought, idea, creativity.

The creative nature of a teacher's work. Pedagogical activity, like any other, has not only a quantitative measure, but also qualitative characteristics. The content and organization of a teacher’s work can be correctly assessed only by determining the level of his creative attitude towards his activities. The level of creativity in a teacher’s activities reflects the degree to which he uses his capabilities to achieve his goals. The creative nature of pedagogical activity is therefore its most important feature. But unlike creativity in other areas (science, technology, art), the teacher’s creativity does not have as its goal the creation of a socially valuable new, original, since its product always remains the development of the individual. Of course, a creative teacher, and even more so an innovative teacher, creates his own pedagogical system, but it is only a means to obtain the best result under given conditions.

The creative potential of a teacher’s personality is formed on the basis of his accumulated social experience, psychological, pedagogical and subject knowledge, new ideas, abilities and skills that allow him to find and apply original solutions, innovative forms and methods and thereby improve the performance of his professional functions. Only an erudite and specially trained teacher, based on a deep analysis of emerging situations and awareness of the essence of the problem through creative imagination and thought experiment, is able to find new, original ways and means of solving it. But experience convinces us that creativity comes only then and only to those who are conscientious about their work and constantly strive for improvement. professional qualifications, expanding knowledge and studying the experience of the best schools and teachers.

The area of ​​manifestation of pedagogical creativity is determined by the structure of the main components of pedagogical activity and covers almost all its aspects: planning, organization, implementation and analysis of results.

In modern scientific literature, pedagogical creativity is understood as a process of solving pedagogical problems in changing circumstances. Turning to the solution of an innumerable set of typical and non-standard tasks, a teacher, like any researcher, organizes his activities in accordance with the general rules of heuristic search: analysis of the pedagogical situation; designing the result in accordance with the initial data; analysis of the available means necessary to test the assumption and achieve the desired result; evaluation of the received data; formulation of new tasks.

However, the creative nature of pedagogical activity cannot be reduced only to the solution of pedagogical problems, because in creative activity the cognitive, emotional-volitional and motivational-need components of the personality are manifested in unity. Nevertheless, the solution of specially selected tasks aimed at the development of any structural components creative thinking (goal setting, analysis that requires overcoming barriers, attitudes, stereotypes, enumeration of options, classification and evaluation, etc.) is the main factor and most important condition for the development of the creative potential of the teacher’s personality.

The experience of creative activity does not introduce fundamentally new knowledge and skills into the content of teacher professional training. But this does not mean that creativity cannot be taught. It is possible - by ensuring constant intellectual activity of future teachers and specific creative cognitive motivation, which acts as a regulating factor in the processes of solving pedagogical problems. These can be tasks to transfer knowledge and skills to a new situation, to identify new problems in familiar (typical) situations, to identify new functions, methods and techniques, to combine new methods of activity from known ones, etc. Exercises in analysis also contribute to this. pedagogical facts and phenomena, identifying their components, identifying the rational basis of certain decisions and recommendations.

Often, teachers involuntarily narrow the scope of their creativity, reducing it to a non-standard, original solution to pedagogical problems. Meanwhile, the teacher’s creativity is no less evident when solving communicative problems, which serve as a kind of background and basis for pedagogical activity. V. A. Kan-Kalik, highlighting, along with the logical and pedagogical aspect of the teacher’s creative activity, the subjective-emotional one, specifies in detail communication skills, especially manifested when solving situational problems. Among such skills, first of all, one should include the ability to manage one’s mental and emotional state, act in a public setting (assess a communication situation, attract the attention of an audience or individual students, using a variety of techniques, etc.), etc. A creative personality is also distinguished by a special combination of personal and business qualities that characterize its creativity.

E. S. Gromov and V. A. Molyako name seven signs of creativity: originality, heuristics, imagination, activity, concentration, clarity, sensitivity. A creative teacher is also characterized by such qualities as initiative, independence, the ability to overcome the inertia of thinking, a sense of what is truly new and the desire to understand it, purposefulness, breadth of associations, observation, and developed professional memory.

Each teacher continues the work of his predecessors, but the creative teacher sees wider and much further. Every teacher, in one way or another, transforms pedagogical reality, but only the creative teacher actively fights for radical changes and himself is a clear example in this matter.

3. Prospects for the development of the teaching profession

In the field of education, as in other areas of material and spiritual production, there is a tendency towards intra-professional differentiation. This is a natural process of division of labor, manifested not only and not so much in fragmentation, but in the development of increasingly more advanced and effective separate types of activities within the teaching profession. The process of separation of types of pedagogical activity is due, first of all, to a significant “complication” of the nature of education, which, in turn, is caused by changes in socio-economic living conditions and the consequences of scientific, technical and social progress.

Another circumstance leading to the emergence of new pedagogical specialties is the increase in demand for qualified training and education. So, already in the 70-80s. a tendency towards specialization in the main areas of educational work began to clearly manifest itself, caused by the need for more qualified management of artistic, sports, tourism, local history and other types of activities of schoolchildren.

So, a professional group of specialties is a set of specialties united according to the most sustainable species socially useful activity, distinguished by the nature of its final product, specific objects and means of labor.

A pedagogical specialty is a type of activity within a given professional group, characterized by a set of knowledge, skills and abilities acquired as a result of education and ensuring the formulation and solution of a certain class of professional and pedagogical tasks in accordance with the assigned qualifications.

Pedagogical specialization is a certain type of activity within the framework of a pedagogical specialty. She is connected with specific subject labor and the specific function of the specialist.

Pedagogical qualification is the level and type of professional and pedagogical preparedness that characterizes the capabilities of a specialist in solving a certain class of problems.

Pedagogical specialties are united into the professional group “Education”. The basis for differentiation of pedagogical specialties is the specificity of the object and goals of the activities of specialists in this group. The generalized object of professional activity of teachers is a person, his personality. The relationship between the teacher and the object of his activity develops as subject-subject (“person-person”). Therefore, the basis for differentiation of specialties in this group are various subject areas of knowledge, science, culture, art, which act as a means of interaction (for example, mathematics, chemistry, economics, biology, etc.).

Another basis for differentiating specialties is the age periods of personality development, which differ, among other things, in the pronounced specificity of interaction between the teacher and the developing personality (preschool, primary school, adolescence, youth, maturity and old age).

The next basis for differentiation of pedagogical specialties are the characteristics of personality development associated with psychophysical and social factors (hearing impairment, visual impairment, mental disability, deviant behavior and etc.).

Specialization within the teaching profession has led to the identification of types of pedagogical activity in the areas of educational work (labor, aesthetic, etc.). It is obvious that such an approach contradicts the fact of the integrity of the individual and the process of its development and causes a reverse process - the integration of the efforts of individual teachers, the expansion of their functions and spheres of activity.

The study of pedagogical practice leads to the conclusion that, just as in the sphere of material production, in the field of education the effect of the law of the generalized nature of labor is increasingly manifested. In conditions of increasingly obvious intra-professional differentiation, the activities of teachers of different specialties are nevertheless characterized by common homogeneous elements. The commonality of organizational and purely pedagogical problems being solved is increasingly noted. In this regard, awareness of the general and special in different types pedagogical activity, as well as the integrity of the pedagogical process, is the most important characteristic of the pedagogical thinking of a modern teacher.

Conclusion

There are many professions on Earth. Among them, the profession of a teacher is not entirely ordinary. Teachers are busy preparing our future; they are educating those who will replace the current generation tomorrow. They, so to speak, work with “living material”, the damage of which is almost equivalent to a disaster, since those years that were aimed at training are lost.

Pedagogical skill largely depends on the personal qualities of the teacher, as well as on his knowledge and skills. Each teacher is an individual. The personality of the teacher, its influence on the student is enormous, and it will never be replaced by pedagogical technology.

Everyone modern researchers It is noted that love for children should be considered the most important personal and professional trait of a teacher, without which effective teaching activities are not possible. Let us also emphasize the importance of self-improvement, self-development, because the teacher lives as long as he studies, as soon as he stops learning, the teacher in him dies.

The profession of a teacher requires comprehensive knowledge, boundless spiritual generosity, and wise love for children. Taking into account the increased level of knowledge of modern students, their diverse interests, the teacher himself must develop comprehensively: not only in the field of his specialty, but also in the field of politics, art, general culture, he must be for his students high example morality, the bearer of human virtues and values.

What should be the object of awareness of the teacher in terms of his psychological professional and pedagogical training? Firstly: his professional knowledge and qualities (“properties”) and their correspondence to the functions that a teacher must implement in pedagogical cooperation with students, secondly: his personal qualities, as the subject of this activity, and, thirdly: his own perception of himself as an adult - a person who understands and loves the child well.

L.N. Tolstoy wrote: “If a teacher has only love for his work, he will be a good teacher. If a teacher has only love for the student, like a father and mother, he will be better than the teacher who has read all the books, but has no love for either the work or the students. If a teacher combines love for his work and his students, he is a perfect teacher.”

pedagogy teacher profession

WITHlist of used literature

1. Borisova S.G. Young teacher: Work, life, creativity. - M., 1983.

2. Vershlovsky S.G. Teacher about himself and his profession. - L., 1988.

3. Zhiltsov P.A., Velichkina V.M. Village school teacher. - M., 1985.

4. Zagvyazinsky V.I. Pedagogical creativity of the teacher. - M., 1985.

5. Kondratenkov A.V. Work and talent of a teacher: Meetings. Facts Thoughts - M., 1989.

6. Kuzmina N.V. Abilities, giftedness, talent of a teacher. - L., 1995.

7. Kotova I. B., Shiyanov E. N. Teacher: profession and personality. - Rostov-on-Don, 1997.

8. Mishchenko A.I. Introduction to the teaching profession. - Novosibirsk, 1991.

9. Soloveichik S.L. Eternal joy. - M., 1986.

10. Shiyanov E.N. Humanization of education and professional training of teachers. - M.; Stavropol, 1991.

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Pedagogical activities in historical process has always been perceived as a special cultural practice. “Paideia” meant the path (guidance of this path, its organization) that a person had to go through, changing himself in the pursuit of the ideal of spiritual and physical perfection. Almost all cultures emphasize the importance of the “second birth” of a person and the role of the teacher in this act. A meeting between a student and a teacher is an extraordinary act. The teacher, according to the ideas of the Talmudists, is placed higher in respect and veneration of his person than the father and mother. A person owes his physical, earthly existence to his parents, i.e. temporary life, and to the mentor - spiritual and eternal life. According to Maimonides, a teacher who leaves the children and goes away, or engages in other work with them other than teaching, or generally sloppily, negligently deals with them, belongs to the category of those about whom it is said: “Cursed is he who does God’s work with deception.” ". The teacher shares his knowledge, gives it, and does not broadcast it. Above the entrance to Plato’s Academy was inscribed the famous formula “Let no geometer enter.” In the modern world, there are no mechanisms that protect the educational space from people who are not knowledgeable, who are not familiar with the depths of professional and pedagogical knowledge. By figuratively I. A. Kolesnikova, the opposition of “sacred and profane” in the pedagogical field disappears as society democratizes and liberalizes. This, in particular, applies to the modern sociocultural and educational situation in Russia.

One of the signs of a total crisis in education was the loss of the cultural foundations of pedagogical activity and the sense of belonging to any particular educational culture. Training and education in mass practice begins to be carried out intuitively, spontaneously, or even outside the cultural field of the profession, as illustrated by examples of teacher ignorance, cruelty, and pedagogical helplessness not only in our country. The era dominated by the project principle is characterized by “loss of historicity as a dimension of human existence.” Shakespeare's metaphor “the chain of times has broken” is fully applicable to the current state of education, in innovative aspirations, paradoxically, not noticing the danger of destroying the usual cultural and pedagogical ties.

In response to the increasingly complex challenges of the time, the cultural and pedagogical foundations of teaching are rapidly being simplified. Educational traditions, symbols, and attributes are disappearing and losing their inner meaning. The human element of teaching activity is depreciated in the competitive conditions of a market economy. Methods of teaching and education that have been tested for centuries and described in detail in historical sources are no longer known to many teachers. As a result, a conversation with a student turns into one of the most difficult pedagogical genres, the development of student self-government becomes a problem, and the focus on the child’s personality and respect for him is regarded by some participants in pedagogical excellence competitions as an innovation.

We believe that the study of pedagogical heritage is necessary for everyone involved in the educational field. Students preparing to become teachers and educators, teaching practitioners, researchers and education managers, government officials on whom the formation of educational policy and strategy depends. The history of pedagogical culture as a field of knowledge is multifunctional in its potential impact on the quality of professional activity. In addition to the educational function that lies on the surface, it performs the function of humanitarization. The latter is inherent in the opposition (ambivalence) of culture as an integral repository of pedagogical experience, in the existence of a range at the poles of which are secular and confessional education, free and totalitarian education, “human” and machine learning. The cultural context of consideration of educational phenomena and processes always correlates with the uniqueness of a particular subject of pedagogical activity, is value-oriented, defined in time and space, and polyphonic, which fully corresponds to the characteristics of the humanitarian type of thinking.

The history of pedagogical culture plays the role of an intermediary between the volume of human experience and an individual teacher (educator) in his professional development, thereby performing a professional development function. The formation of mental processes is culturally mediated by historically complex activity (L. S. Vygotsky). If, by analogy with the zone of proximal development, we talk about the zone of proximal professional development of a teacher’s personality, inclusion in a dialogue with culture is perceived as a universal developmental mechanism. Mastering a profession turns into a movement from a culturally determined vision of the world to culturally determined action. Historically, this resonates with the understanding of culture as “a purposeful activity to awaken forces dormant in an object and as a certain degree of development of this activity.” This meaning, as officially recorded for the first time in Russia, is given in the Pocket Dictionary foreign words"N. Kirillova (1846) [cit. from: 9, p. 12].

Understanding the historical meaning and cultural contexts of educational processes contributes to the formation of an internally consistent pedagogical picture of the world, provides additional cultural grounds for choosing a professional position, understanding the boundaries of one’s competence, i.e. For professional self-determination. The property of culture to be the “sphere of works” and the sphere of “addressed being” allows the teacher not only to construct an address to students (pupils) as an author’s essay, but also to enter into spatially dispersed, time-delayed communication with the world. In this case, the communicative function of pedagogical culture comes to the fore. Moreover, cultural dialogue can take place at a variety of levels (eras, national cultures, individuals).

During the spatio-temporal dialogue of cultures, the function of continuity is updated. Cultural-historical discourse combines three time dimensions: the pedagogical experience of the past, the pedagogical “present” and the educational future, presented in innovative models. Accumulation and integration into the field of culture of pedagogical achievements belonging to different eras, peoples, states, ensures the building up of the educational potential of humanity as a whole.

The axiological function of historical and pedagogical knowledge is determined by its ability to serve as a value guideline for the selection of cultural foundations and criteria for evaluation pedagogical phenomena. Elementary ignorance of history sometimes does not allow one to adequately evaluate a particular experience from a cultural perspective and decide whether it is worth borrowing. Bringing a European dimension to Russian system education, it is necessary to evaluate the proposed innovations according to the criterion of cultural conformity. As indicators for this criterion, the author proposes modernity (meeting the challenges of the time), relevance (multi-level compliance with the cultural context), continuity (the ability to maintain and develop the cultural potential of domestic education). In a situation of an innovation boom, “cultural-historical knowledge can perform an expert-evaluative function, preventing “reinventing the wheel” and the introduction of pseudo-innovation, confirming the feasibility of retro-innovation activities” [ibid.].

The presence of the fact of innovation in education is revealed only in comparison with the context of world and national pedagogical culture, since in all areas of activity the absence of historical and cultural prototypes and analogues serves as an indicator of authorship and fundamental novelty. In turn, the discovery of historical parallels makes it possible to foresee the possible consequences of the introduction of certain innovations and alternatives.

Turning to the history of pedagogical culture becomes an additional chance to introduce cultural and historical meanings into the consciousness of key agents of education modernization. The vector of its changes cannot be built only on the basis of today's challenges. First, you need to understand the historical roots of what is happening in the educational space. Reading some modern projects and concepts of education brings to mind the lines of L. N. Modzalevsky, written in the 19th century: “Only ignorance of history and disrespect for it could produce those Don Quixotes in education, of which we have had quite a few recently, and which sometimes, despite all the nobility of their aspirations, only harm proper development pedagogical affairs in our fatherland."

In order for the historical volume of professional culture to grow into teachers’ everyday life, the corresponding content must become a normative part of the multi-level system of higher professional education at all its stages. We agree with the opinion of I. A. Kolesnikova, who negatively assesses the fact that today the list of educational profiles does not include the history of pedagogy as separate direction preparation. In the text of the Federal State Educational Standard for Higher Professional Education (050100), indirect mention of it is present only at the undergraduate level. In the column “Projected result of development” it is said that the bachelor must know “the development trends of the world historical and pedagogical process, the features modern stage development of education in the world." At the same time, the requirement of “general cultural competence” (general cultural competence, general cultural level) is not sufficiently supported by cultural grounds. It is unclear what educational culture is being discussed in the pedagogical standards. What is its space-time “dimension”? What is surprising is the difference in the content of standards between the actual “professional” (PC, SPK) and “cultural” (OC) dimensions. It is significant that during the discussion of the new generation of standards, cultural and historical arguments were practically not heard. It seems that in the teacher training system one of the fundamental pedagogical principles- the principle of cultural conformity. Perhaps because it conflicts with international trends in standardization and unification of professional competencies.

Being a sociocultural phenomenon, education and upbringing reflect the ideals and values ​​that dominate the public consciousness.

The processes of education and training were already inherent in primitive society. For primitive man, the most important thing was to survive, therefore, education, which is inseparable from natural life, during this period was characterized by naturally biological foundations and mechanisms for the implementation of content and forms. Thanks to the well-developed instincts of self-preservation and procreation, primitive man not only makes unique discoveries of new types of labor activity, but is also forced to complicate the preparation of offspring for their implementation in the natural conditions of life of the clan association, through “youth houses”, initiations, etc.

The accumulation and complication of sociocultural experience, the emergence social groups and states, the advent of writing, the development of educational practices, the emergence of schools, and with them professional pedagogical activity, made a higher level of pedagogical generalizations necessary and possible.

The culture, philosophy, and education of Ancient Greece are permeated by a general desire for order, predetermined by the laws of nature, which is associated with an appeal to man as a microcosm (i.e., a reduced copy of nature). To achieve harmony with nature, you need to free the natural nature of man and follow its laws and patterns. Various philosophical movements of antiquity were engaged in solving the problems of man and his education. The features of the education and upbringing systems in Athens and Sparta reflect not only the sociocultural characteristics of a given period, but also the natural conditions of their own existence. These two polar city-polises provided two different examples of education in the ancient Greek world.

The Middle Ages is the era of the spread and establishment of Christianity in Western Europe. Medieval culture was dominated by the Christian religion. In this regard, the pedagogical ideals of the early, classical and late Middle Ages are revealed in the system of Christian ideals and values. Monastic schools are spreading, in which instruction is conducted in Latin based on the texts of the Holy Scriptures.

The problem of human education in theologically oriented philosophical thought in the Middle Ages is associated with the solution of questions: God and man, good and evil, faith and knowledge. Despite all the differences between the early, classical and late Middle Ages, attention to the spiritual essence of man remains unchanged. By the beginning of the Crusades in the 11th century. structuring is carried out medieval society, in connection with which the goals and content of education of each class are determined: monastic (7 liberal arts: trivium: dialectics, grammar, rhetoric; quadrivium: mathematics, arithmetic, astronomy, music), knightly (7 knightly virtues: possession of a sword and spear, horsemanship riding, swimming, music and poetry, genealogy and courtly manners, playing chess), urban (schools of universal education - universums).

During the Renaissance, power passed into the hands of kings - secular feudal lords. A special direction of philosophical thought is being formed - humanism, which proclaimed man as a creator on an equal basis with God, recognizing man as a value. The Renaissance attitude towards man, in contrast to the medieval point of view, differs in that it reveals the earthly purpose of man, his natural beginning.

Theorists of this era transfer the criteria of beauty from the Divine to human activity, proclaiming the anti-asceticism of earthly existence, the harmony of material and spiritual principles. Hence the high demands on behavior and respect for human dignity. Renaissance humanists talk about nurturing feelings in a child self-esteem, self-respect. Moreover, external manifestations must correspond to internal dignity. Human dignity, a negative attitude towards physical violence, nobility, the desire for harmony of soul and physical nature, spiritual and material - these and many other problems determine the development of humane pedagogy..

During the Enlightenment period (late 17th - early 19th century) - in the era of synchronous bourgeois revolutions - the guidelines and ideals of the developing industrial civilization influenced the emergence of the bourgeois personality type, ideological attitudes were formed, which reflected the value of human reason and personal freedom, which determined the manifestation of philosophical problems of freedom and necessity in the theory and practice of European education. In this era, it was generally accepted that knowledge of the world is a condition for knowledge of man. In the pedagogical theories of the most prominent representatives of the era, the ideal type of a representative of the new era is concretized - the bourgeois.

Inconsistency of school affairs in Western European countries late 18th – early 19th centuries. the needs of a developing industrial society, exploitation of child labor, high infant mortality, etc. lead to sociocultural conditionality and experimental and practical validity of new pedagogical ideas in the theory and practice of education. The philanthropist movement, the Belle-Lancaster system of mutual education, knitting schools for young children, etc. are spreading throughout Western Europe. Swiss educator I.G. Pestalozzi develops a theory of elementary education, which is based on ideas about the primary elements of education: form, number and lines - in the mental, love - in the moral, simple arithmetic operations - in the physical.

Approval at the end of the 19th century. In the West, industrial-type societies led to the fact that pedagogical traditions began to acquire a mass character. Rationalism, utilitarianism, individualism, and criticality in relation to reality permeated pedagogical attitudes and mass consciousness, although the emotional attitude towards them could be both negative and positive.

As a result of influence social processes for education of the 19th - early 20th centuries. The search for non-traditional approaches to education and training is typical. The development of psychology has contributed to the understanding of the mechanisms of formation of a person’s personal properties, the recognition of the exceptional importance of his internal activity and independence in the process of personality development. The main directions of reform pedagogy of this period include

● experimental pedagogy (V.A. Lai, E. Meiman),

● theory of mental giftedness and the emergence of pedology (A. Binet),

● pragmatic pedagogy (D. Dewey),

● labor school and civic education (G. Kershensteiner),

● theory and practice of “new education” (O. Dekroli).

The theory of free education is developed in the positivist-anthropological concept of M. Motessori, the anthroposophical approach of R. Steiner. The influence of reformist pedagogy on the practice of mass schools is carried out through the dissemination of the Dalton plan, the project method, comprehensive education, etc.

Pedagogical quests, which also reflected society’s dissatisfaction with the “school of study,” led to the development of the theory of the labor school (G. Kerschensteiner). Based on pedocentric ideas, its representatives set the task of training a competent worker and citizen capable of adapting to social conditions. There has been a tendency towards a symbiosis of the “school of study” and the “school of work”.

In the 20th century, marked by two world wars, revolutions, the long reign of totalitarian regimes and mass genocide, doubts about the rationality of social order spread in the West; the growing alienation of the individual stimulated the development of social sciences humanistic ideas. The deep crisis, the collapse of the ideals of rationalism and technocratism raised the question of rethinking traditional approaches to the education of younger generations for scientists of various specialties.

In the 2nd half of the 20th century. scientific and technological revolution and the formation of the information society took place against the backdrop of the emergence of new global problems: environmental, demographic, energy, etc. In pedagogical theory, interest in the development of human self-knowledge and the ability for self-realization in a changing world has intensified. Pedagogical theory seeks to be involved in understanding the process of transforming a person into a real subject of his life, overcoming the alienation of his own essence. A new perspective is opening up for the implementation of the humanistic tendencies of the Western pedagogical tradition. This was facilitated by the increased economic potential of society, the development of human knowledge, and effective student-oriented pedagogical technologies. Western pedagogy increasingly strives to ensure self-realization human personality, teach a person to navigate a dynamically changing social situation, master cultural values, and solve complex life problems. This involves taking into account the specifics of the educational process, combining the free development of the individual with pedagogical guidance of this process and adapting the goals and means of education to the pupil and student with a consistent focus on humanistic traditions, significant examples of culture, and recognition of the intrinsic value of man and society, the nature of his existence.

It is essential for pedagogy to understand the concept itself "personality" . A person is not born as an individual and does not receive biological guarantees personal development, but becomes it in the process of development: acquires speech, consciousness, skills and habits in handling things and people that make him a social being, becomes a carrier social relations. Personality - social characteristic a person is someone who is capable of independent socially useful activity. In the process of development, a person reveals his internal properties, inherent in him by nature and formed in him by life and upbringing, that is, a person is a dual being, biological and social.

Personality - this is awareness of oneself, the outside world and place in it. And in modern pedagogy the following definition applies: personality - is an autonomous, self-organized system, distanced from society, the social essence of man.

Personality traits:

§ reasonableness;

§ responsibility;

§ freedom;

§ personal dignity;

§ individuality.

Along with the concept "personality" terms used "individual" , "individuality" .

Individual is a single representative of the species "homo sapiens". As individuals, people differ from each other not only in morphological characteristics (such as height, bodily constitution and eye color), but also in psychological properties (abilities, temperament, emotionality).

Individuality - this is the unity of unique personal properties specific person. This is the uniqueness of his psychophysiological structure (type of temperament, physical and mental characteristics, intelligence, worldview, life experience).

The relationship between individuality and personality is determined by the fact that these are two ways of being a person, two different definitions of him. The discrepancy between these concepts is manifested, in particular, in the fact that there are two different processes of formation of personality and individuality.

Personality formation there is a process of socialization of a person, which consists in his assimilation of a generic, social essence. This development is always carried out in the specific historical circumstances of a person’s life. The formation of personality is associated with the individual’s acceptance of the socially developed social functions and roles, social norms and rules of behavior, with the formation of skills to build relationships with other people. A formed personality is a subject of free, independent and responsible behavior in society.

Formation of individuality there is a process of individualization of an object. Individualization is the process of self-determination and isolation of the individual, his separation from the community, the design of his individuality, uniqueness and originality. A person who has become an individual is an original person who has actively and creatively demonstrated himself in life.

In terms of "personality" And "individuality" various aspects, different dimensions of the spiritual essence of man are recorded. The essence of this difference is well expressed in the language. With the word “personality” such epithets as “strong”, “energetic”, “independent” are usually used, thereby emphasizing its active representation in the eyes of others. Individuality is spoken of as “bright”, “unique”, “creative”, meaning the qualities of an independent entity.

Since a person’s personal qualities develop during his lifetime, revealing the essence of the concept is important for pedagogy. "development".Development - realization of immanent, inherent inclinations and properties of a person.