Philosophy of education Krashneva olga evgenevna. Problems of education in the modern world and philosophy Philosophy and education

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Introduction

Conclusion

Literature

Introduction

In the modern era of the formation of an information civilization at the turn of the new century and the new millennium, the problems of education, its present and future are becoming very relevant. Recently, a new science has been actively developing - the philosophy of education, which arose a little more than five decades ago. What connects these two concepts - philosophy and education?

Philosophy of education - general guidelines for the development of the theory of education and methodology of education. The doctrine of the prerequisites, sources, guidelines, strategies for influencing the formation of the human personality and individuality, creating conditions for the implementation human capabilities, as well as the corresponding system of views, assessments, world outlook.

The philosophy of education is the science of the existence and genesis of Man in the spiritual and educational space, the purpose of education and its role, the impact on the fate of the individual, society, state, the relationship of conflicting goals and meanings of education, its paradigmatics, etc.

The philosophy of education is seen both as an autonomous science and as a way of thinking about education. As a science, it takes a place next to the psychology of education, didactics, comparative pedagogy and tries to describe and understand the basic, universal characteristics of pedagogical facts (events). As a system of principles, it is a general philosophy applied to education.

1. From the history of philosophy and education

The Vatican Museum has a fresco by Raphael called The School of Athens. On it, the figures of Plato and Aristotle reflect the difference in the approach of these scientists to knowledge. Plato points his finger to heaven, and Aristotle to the earth. The idea of ​​this fresco corresponds to the philosophies of its characters. Aristotle sought answers from reality, Plato strove for the ideal.

It is noteworthy that today educators face the same problem symbolically depicted by Raphael. Should we follow the gesture of Aristotle or Plato?

The modern system of education in its main features has developed under the influence of certain philosophical and pedagogical ideas. They were formed at the end of the 18th and beginning of the 19th centuries by Comenius, Pestalozzi, Fröbel and, further, by Herbart, Diesterweg, Dewey and other founders of scientific pedagogy and in total form the so-called "classical" system or model of education (school). Although this model has evolved over two centuries, it has remained unchanged in its basic characteristics.

Philosophy from the very beginning of its origin to the present day has sought not only to comprehend the existence of the education system, but also to formulate new values ​​and limits of education. In this regard, we can recall the names of Plato, Aristotle, Augustine, Rousseau, to whom humanity owes an awareness of the cultural and historical value of education. A whole period in the history of philosophical thought even called itself the Enlightenment. The German philosophy of the 19th century, represented by Kant, Schleiermachel, Hegel, Humboldt, put forward and substantiated the idea of ​​humanistic education of the individual and his self-consciousness, suggested ways to reform the system and school and university education. And in the 20th century, the largest thinkers reflected on the problems of education, put forward projects for new educational institutions. Let's name some names

V. Dilthey, M. Buber, K. Jaspers, D.N. Whitehod. Their heritage is the golden fund of the philosophy of education. Although the problems of education have always occupied an important place in philosophical concepts, the allocation of the philosophy of education as a special research direction began only in the 40s of the 20th century at Columbia University (USA) a society was created whose goals were to study the philosophical problems of education, to establish cooperation between philosophers and theorists of pedagogy, the preparation of training courses on the philosophy of education in colleges and universities, personnel in this specialty, the philosophical examination of educational programs, etc. The philosophy of education occupies an important place in the teaching of philosophy in all Western European countries.

The forthcoming World Congress of Philosophy (August 1998) is devoted to the problems of education, four plenary sessions and five symposiums and colloquia are directly related to the philosophy of education. However, there are still difficulties in clarifying the status of the philosophy of education, its relationship with general philosophy, on the one hand, and with pedagogical theory and practice, on the other. In Russia, although there were significant philosophical traditions in the analysis of education problems (recall such names as M.M. Speransky, S.P. Shevyrev, V.F. Odoevsky, A.S. Khomyakov, D.P. Yutkevich, L .N. Tolstoy), but the philosophy of education until recently was neither a special research area nor a specialty.

Today, things are starting to change. A Problematic Scientific Council was created under the Presidium of the Russian Academy of Education, a seminar on the philosophy of education began to work at the Institute of Pedagogical Research of the Russian Academy of Education, the first monographs and textbooks on the philosophy of education were published.

Representatives of different philosophical trends, of course, interpret the content and tasks of the philosophy of education in different ways. Eg

V.M. Rozin (Doctor of Philosophy, Institute of Philosophy of the Russian Academy of Sciences) believes that today the classical model of education has actually exhausted itself: it no longer meets the requirements for education by modern society and production. In this regard, he proposes to look for a new set of pedagogical and philosophical ideas that create the intellectual foundation for the modern school (1, p. 8).

A.P. Ogurtsov (Doctor of Philosophy, member of the editorial board of the journal "Problems of Philosophy") believes that the classical paradigm of education that has developed with the works of Jan Amos Comenius is also difficult to destroy, just as it is difficult to destroy classical physics, since the classical paradigm of education ensured the success of European culture and civilization. According to A.P. Ogurtsov "... the general and compulsory system of primary and secondary education, which was formed by a number of thinkers, including Comenius, was embodied in the practice not only of our country, but of all European countries. This is the achievement of world civilization, that necessary invariant level on which all further education is based.To destroy this system of education means to destroy the foundation of education (1, p. 18).

According to V.G. Tsarev (Ph.D. in Philosophy, Institute for Advanced Studies in Social Sciences, Moscow State University), it is precisely the compulsory secondary education that is the main problem of education, since the existing education system is not capable of falling into a crisis, and therefore responding to the challenges of the surrounding reality. According to V.G. Tsarev, our education is such that it manages perfectly without the need to respond to any challenges, it is self-sufficient and in this sense is not at all on the verge of life and death, it will perfectly exist in this form as long as it will be given the opportunity to exist. ( 1, p. 15).

IN AND. Kuptsov (Doctor of Philosophy, Russian Open University) draws attention to the fact that despite the traditions that we have and which still allow us to solve many problems, the general situation in education is critical and if we do not find funds for education today , intellectual and material capabilities, we will simply ruin the country, transfer it to the "Third World". Truly, as the greatest mathematician of the 20th century, Dieudonné, said: - "There are as many mathematicians as there are mathematicians" (1, p. 20)

Perhaps, there was not a single period in history when a society would be satisfied with its education system. One can remember the years when foreigners highly appreciated the education system in Russia, but it is difficult to remember that people living in this country, like in any other, would be satisfied with the education system that exists in it.

In the history of each culture, there has always been a variety of educational systems. For example, in ancient Greece, along with the Athenian education system, there was also a Spartan model of education and upbringing. The education system that existed in imperial Rome differed significantly from the Byzantine one.

In Russia, after its foundation on the initiative and project of M.L. Lomonosov of Moscow University in 1755, a three-stage model of a unified education system was formed - "gymnasium - university - academy". For the first time, a number of important provisions in the field of education were formulated, in particular, the need was noted for replacing foreign teachers with "national people", lecturing in Russian and ensuring a close connection between theory and practice in teaching. Later, this principle became the methodological core of progressive views on education in Russian higher education (14, pp. 18-19).

The most capacious indicator of the development of the institution of education is the change in the methods of perception, teaching, and learning.

As history has shown, the fate of all structural transformations of Russian higher education was directly determined by the extent to which educational and upbringing procedures met the needs of the individual (14, p. 25).

On the other hand, the development of these procedures was held back by the "healthy" conservatism inherent in any education system. Nevertheless, from the 30s of the 19th century to the beginning of the 20th century, Russia went from the "bursat approach" - upbringing and education by the method of "injection through the vine in the old father's way" - to the advanced pedagogical views of K.D. Ushinsky, N.I. Pirogov, K.I. Bestuzheva-Ryumin, N.A. Vyshegradsky and others.

The most significant milestones along this path were: the establishment of the Professorial Institute on the basis of the University of Dorpat, the development of a conceptual approach to preparing officials "to serve the fatherland", the division of gymnasium education into classical and real, the opening of higher courses for women.

Through the prism of these events, it is clearly seen how not only from the nobility, but also from the raznochintsy, a new intelligentsia, creative and free-thinking, is being formed, the core of the professorship is emerging, understanding the importance and urgency of developing new criteria for professional knowledge, skills and abilities for graduates of domestic universities. The introduction of new forms of organization of the educational process, the constant increase in the importance of practical classes, seminars, interviews, independent work of students and, finally, equal and mutually respectful communication with teachers of all ranks led to a certain individualization of learning, which in turn could not but have a positive effect on personal student development.

The constant increase in the role of subject-professional motivation in learning opened the way for identifying and more fully taking into account the personal interests and inclinations of students. If the main trend in the development of modern higher education can be somewhat conventionally designated as a movement from activity-centered pedagogy to personality-centered pedagogy, then the main trend in the development of the education system in Russia in the 19th century can be designated as a movement from contemplation and absorption to activity; and activity not indifferent, but illuminated by the light of individuality. The personality could not yet become the center of the educational system of that time, but the movement in this direction was becoming clearer and clearer.

After 1917, under the conditions of a totalitarian state, the trend of transition "from contemplation to activity" in the education system intensified even more, but at the same time, the movement "from activity to personality" slowed down. Our society has developed a state, moreover, a unified system of education. "The domination of totalitarianism led to the fact that the diversity of forms of school and higher education was destroyed and a single state system was created, broadcasting a bizarre conglomerate of knowledge and pseudo-knowledge, values ​​and pseudo-values."

It must be said that the classical paradigm of education has received various justifications in the course of history. The ideals and norms inherent in the classical paradigm were modified, supplemented and transformed. The orientation towards universal education, which was embodied in the system of primary and secondary education, was later supplemented by another idea - the idea of ​​the natural rights of the individual, including the right to education. In our country, the idea of ​​natural rights of the individual was not significant at all for a long time. In the state system, a certain level of education (very average) was first differentiated by class, and then became general education. At the same time, it was completely overlooked that there is a right of the individual to choose education.

2. Interdependence of philosophy and education

According to A.P. Ogurtsov (1 p. 18), the influence of the education system and philosophy has always been mutual. It is impossible to identify the classical paradigm of education with the enlightenment idea of ​​a universal, unified Reason, with the normative philosophy of the Enlightenment.

The education system always assumes a certain influence of science is always based on a certain concept of science.

As early as the beginning of the 19th century, a new philosophical concept of education emerged, emphasizing the formation of a person's self-awareness, the self-formation of a person in acts of a culture's self-awareness. This approach, in German classical philosophy (Gerber, Humboldt, Hegel), led to the humanization of education and to the assertion of the right of the individual to education: the individual, understood as self-consciousness, forms himself as a subject of culture. This philosophical concept of education, opposed to the enlightenment concept, served as the basis for the search for new forms of education, a number of pedagogical reforms oriented towards cultural and humanitarian ideals. We can recall, in particular, the reform of higher education in accordance with the program

W. Humboldt. However, already in the middle of the 19th century, this direction faced serious problems. In particular, in England, such a system of education came into conflict with the social need for specialized training and the development of science education. During these years, there was a discussion in which prominent English natural scientists (Faraday, Tyndall, Herschel) took part on the need to develop natural science education in the country.

In our country, we are now facing similar difficulties. There are gaps, firstly, between the level of school and higher education, and, secondly, between the level of higher education and the system of science, including academic science, which is forced to retrain recruited personnel, "bring them up" to the required level.

3. The ideal of education and the goals of education

The search for new forms of organization of scientific knowledge is the most important way to reform the education system. Now it's taking shape new image science, alien to the normativism and unitarism of the educational concept.

At the same time, approaches to understanding education are also changing. Along with the traditional ones, today in pedagogy new ideas about a person and education are taking shape, there is a change in the anthropological foundations of pedagogy. An educated person is not so much a "knowledgeable person", even with a formed worldview, but one who is prepared for life, orienting himself in complex problems. modern culture who is able to comprehend his place in life (1 p. 9). Education should create conditions for the formation of a free personality, for understanding other people, for the formation of thinking, communication, and finally, practical actions and actions of a person.

It is necessary that an educated person be ready for trials, otherwise how can he help to overcome the crisis of culture.

“At present, the image of a “knowledgeable person” is often opposed to “personality”, they say that the goal of education is to form a full-fledged creative personality. there are other "parts" - the body (corporeal being), psyche (mental being), spirit (spiritual being), social individual (generic being), etc.

Education should create conditions for the development of a person as such: both knowing, and bodily, and experiencing, and spiritual, and generic, and personality - and all aspects of a person that we still do not know enough about" (V.M. Rozin) - (1 , pp. 9-10).

Another requirement important for our time is the understanding and acceptance of a foreign culture. According to M. Bakhtin (1 p. 10), culture lies on the borders. This can be understood in the sense that it is not conscious within itself; only through interaction, meeting, dialogue, different cultures the foundations and features of their own culture become mutual or understandable. This means that an educated person is cultural and in that sense understands and accepts other cultural positions and values, knows how to compromise, understands the value of not only their own independence, but also someone else's.

You can specify a few more requirements that modern life imposes on a person, this is, for example, the task of overcoming the split of culture into humanitarian and technical: these two spheres are moving further and further away from each other, so that sometimes it seems that two different types humanity - "humanities" and "technicians" (scientists, engineers, people in general with a rational technical orientation and lifestyle).

Probably, if the isolation of technical and humanitarian cultures becomes intolerable, contributes to the deepening of the crisis of our civilization, then we need to work for their rapprochement, strive for a holistic humanitarian and technical personality. The ideal is a holistic, organic person, orientated in both cultures, in whom the "sprouts" of a new culture are visible, where there will no longer be this very opposition - the "humanitarian-technical".

Another urgent requirement is to form a moral responsible person. Today it becomes in terms of human understanding of moral realities, good and evil, one's place in life, knowledge, responsibility for nature, for the fate of culture, loved ones, etc. In other words, first of all in a humanitarian key. The natural-scientific worldview, one might say, is imputed by modern culture and education to almost every second person, but the lack of a humanitarian worldview is increasingly felt, it is more often recognized as an essential ideal.

The listed problems, the number of which, of course, can be multiplied, clearly explain why the philosophical, methodological and humanitarian study of the ideas of education is so important now, which should lead to a different pedagogical paradigm, and to a new understanding of education, school, and man.

At one time in the 19th century, V. Latyshev, our excellent methodologist, said that it was necessary to teach not knowledge, but thinking (1 p. 11), then they said that it was necessary to teach methods of activity, etc. How to teach at the university today? According to V.M. Rosina (1 p. 11), if we continue to teach knowledge, disciplines, subjects, this is a dead end. Knowledge must be translated into reference literature. And this is where the ability to learn comes in. A student cannot be admitted to a university if he does not know how to study himself and does not know how to use reference literature. What should be learned? reflective representations. For example, it is not necessary to present various psychological theories, but to "introduce" them into psychology, i.e. it is necessary to demonstrate a psychological point of view, to acquaint with psychological schools, to acquaint with the history of psychology, with the evolution of psychological programs, to acquaint with the types of psychological discourse.

And it's a completely different approach. And concrete knowledge, specific theories - a person must learn this himself. It is necessary to move to fundamentally different types of content and other goals of education. It is necessary to curtail all educational knowledge and disciplines reflexively. From this point of view, all the textbooks that exist today do not work.

A.R. Markov (1, p. 12) believes that there is a need for very radical changes in our education system.

Among the main ones in the reform of education is getting rid of the system of state diktat and monopoly. If this does not happen, then it will be impossible to get away from the uniformity in education, from the discrepancy between the knowledge mastered by young people and the realities of life. Ultimately, this comes at a high social cost.

Bureaucratic centralism in education inevitably leads to the fact that the final product of education is the training of the workforce. Meanwhile, education is, first of all, an investment in the human humanitarian potential of society. How to most rationally invest in this potential is one of the key issues. It seems that the monopolized system is inherently doomed to contain an excessive number of mediocre universities, it is not able to overcome the interests of the administration and teachers, who are desperately resisting the re-profiling or reduction of outdated structures. If, however, within its framework, a system of lifelong education is created, in which the need is already felt today, then here, too, it will most likely waste huge resources.

Certain centralized structures and programs in education, of course, must exist. However, in the current situation, they should have other, non-administrative and distributive functions. It is highly doubtful the desire to teach at the university everything that a person may need during his future activities. But defending sufficient investment in education, organizing a system of attestation of universities, accreditation of curricula, creating a high-quality backlog of educational literature are very urgent tasks that only central structures can do in full.

It must be said that the lack of independence is a consequence not only of the pressure of administrative instances, but also of the ingrained peculiarities of the thinking of the teachers themselves and heads of faculties and universities. They are so accustomed to working according to standards, programs and plans approved "at the top" that now they are afraid to take the substantive issues of education into their own hands and are waiting for the next instructive letter. And, it seems, they are not waiting in vain... With all the talk about education reforms, the ideas of the independence of universities, the diversity of types of curricula, and multi-stage education are breaking through with great difficulty. It seems that a decisive shift here will occur with the emergence of new sources of financing education - private, personal. They will be the best indicator of what programs are needed and which universities and universities are competitive.

Such decentralization would at the same time be a method of objective assessment of a particular education, its quality, it would also contribute, finally, to the formation of a domestic personality who is aware of the choice of a particular education as the most important life step.

“Now there are often fears that under the conditions of market reforms, interest in fundamental social and humanitarian education is being lost. Experience shows that this is not the case. as a general economic theory, the history of philosophy, sociology, etc. and their displacement by applied disciplines like the foundations of marketing" (1, p. 12).

By the way, new commercial structures, both large and small, are aware that a well-educated person, capable of non-standard solutions and quick retraining, is a very valuable acquisition for them. But how to provide a serious fundamental education?

It seems that the role of universities is great and indispensable here. No matter what is said about the crisis in the education system, the importance of universities will continue and even grow. The presence of universities with good scientific and cultural traditions in our country is a guarantee that the intellectual layer will not disappear in the country, capable of leading the country out of the crisis of understanding and solving not only opportunistic, but also strategic tasks.

Unique and sustainable, historically established combination of fundamental and specialized education at the university, scientific research and general cultural functions allows him not to become isolated in the professional business of teaching young people, but in addition to this, constantly interact with the surrounding socio-cultural and political environment, introduce into it a stabilizing and long-term perspective.

Judging by the tasks that our society has to solve, it is clear that educated people are very much needed, and this need will only increase. And at the same time, the situation is developing in such a way that now people with a high level of education are unclaimed. Even from large university centers there is a "brain drain" abroad and into commercial structures.

The university approach to education, which runs like a thread through the entire history of European culture, is so thorough that it is able to preserve and develop intellectual traditions even in the most critical situations.

The revival and development of the university idea presupposes an appropriate model of the "educated person". In the 20th century, higher education has ceased to be elitist in the sense of its accessibility to various social strata, but in essence universities, and especially universities, should cultivate an intellectual elite. An "educated person" must also be a person of high, in this sense, elitist culture. As G. Fedotov noted (1, p. 14), "the ideal of culture should be high, difficult, in order to awaken and intensify all spiritual forces." This task can be solved by creating and maintaining a special university atmosphere, especially here the cultural tension that should exist in the "teacher-student" relationship is important.

Who should the university educate: an educated person or a professional?

If we recall M. Mamardashvili, “a person cannot achieve serious achievements in one area if he is equal to zero in others” (1, p. 14). The same applies to society as a whole. It is impossible to develop or adopt advanced technologies against the backdrop of, say, a poor humanitarian or political culture. And it is the universities that can lay the foundations of the infrastructure within which the existence of modern high technologies is possible.

According to Doctor of Philosophy A.P. Ogurtsov, the crisis of the university, which is being talked about so much now, is, first of all, the crisis of universal education, and especially of philosophy, which has always performed the function of either universal knowledge or propaedeutics to universal knowledge. The restructuring of university education is inextricably linked with the restructuring of the teaching of philosophy. In what directions can this restructuring go? Philosophy in the education system performs at least a twofold function. First of all, it should give a methodological introduction to the specialty, explain what science is, what types of scientific knowledge exist, what are the methods of science, how the scientific community is organized, etc.

Speaking about the crisis of education in Russia, it is necessary to tune in to a radical change in the forms, methods and content of education, so that instead of a unitary approach, a diversity of education systems is formed, including the teaching of philosophy and the training of scientific personnel.

4. Philosophy of education and general philosophy

Since the middle of the 20th century in the West, the fact of separation of the philosophy of education from the general philosophy has been observed. There are a number of reasons for this, ranging from general trends in the evolution of philosophical thought to the need to stimulate attention to the possibilities of a constructive approach to solving pressing problems of education from a philosophical standpoint. In our country, the process of forming the philosophy of education as a special direction is just beginning, although the very need for such a direction is manifested quite tangibly.

What exactly is the philosophy of education? What relationship exists or should exist between educational philosophy and general philosophy?

It is obvious that these relations must be constructive. At present, the task of defining as clearly as possible the range of problems of the philosophy of education itself, in contrast, on the one hand, from general philosophy, and on the other hand, from the more specific problems of the special sciences of education, is very relevant.

The philosophy of education today is just beginning to stand out in Russia as a separate area of ​​research. According to M.I. Fisher, "There are all signs of formation: in many works one can see the desire to apply the categories and principles of general philosophy to the study of educational and pedagogical activity, although this process lacks the necessary disciplinary rigor and consistency, and many categories allow ambiguous interpretation even within the same work. here is the state of the discipline's search for its own object and subject, its isolation both from general philosophy and, to a certain extent, from pedagogy.In other words, the incompleteness of this isolation implies the intersection of the philosophy of education with its original disciplines - philosophy, pedagogy, sociology, psychology, logic, history, cultural studies, etc. This allows us to talk about the interdisciplinary nature of the philosophy of education, but at the same time encourages an intensive search for its own niche in the system of knowledge. problems. At the same time, an opportunity is open for scientific creativity, the search for unconventional paths and paradoxical moves.

The philosophy of education, integrating and concretizing the theoretical and methodological apparatus of general philosophy and using the knowledge accumulated by special sciences, develops an attitude towards pedagogical reality, its problems and contradictions, endowing this reality with certain meanings and putting forward possible conceptual options for its transformation" (10, p. 26 ).

V.M. offers his own understanding of the concept of the philosophy of education. Rozin (4, p. 7): "The philosophy of education is neither philosophy nor science. At the same time, it uses the approaches and knowledge of all reflexive disciplines - methodology, philosophy, axiology, history, cultural studies. Her interest is pedagogy proper and education, therefore, it rethinks and refracts all ideas borrowed from other disciplines in relation to the tasks of understanding the crisis of education, discussing the ultimate foundations of pedagogical activity, and designing ways to build a new building of pedagogy.

According to P.G. Shchedrovitsky, "pedagogy has always been the practice of a certain philosophy" (8, p. 21).

A.P. Ogurtsov criticizes the one-sidedness of V.M. Rozina and P.G. Shchedrovitsky for the fact that each of them deprives the value and autonomy of either the philosophy of education or pedagogy. In his opinion, "the philosophy of education cannot be limited only to reflection on the educational system and educational culture as a whole. It must reveal what is not yet, what is still being formed, what is being affirmed in the future, if there are social forces capable of embodying these projects into reality.

In other words, the philosophy of education, like general philosophy, cannot but put forward a certain project - a project of education in the future, its reorganization, schools of the future, etc. Of course, these projects were by no means always correlated with socio-cultural resources, but they were always ahead of their time and set a perspective in the development of both the educational system and pedagogical thought" (8, p. 21).

Conclusion

For a long time, the philosophy of education was an important component of the systemic thinking of the "great philosophers" and developed as an application of the fundamental principles of their concepts to one of the areas of sociocultural reality - education. And this way of unfolding the philosophy of education is typical not only for antiquity and modern times, but also for the 20th century. But even for the first half of the 20th century, the way of forming the philosophy of education is the application of fundamental philosophical principles to educational reality and its rethinking based on these principles.

The situation began to change by the middle of the 20th century. An association and associations of philosophers specializing in the field of education and teachers who are interested in philosophy are being created.

Separation of the philosophy of education from general philosophy is a process that is actually observed in modern philosophy. And this process should not be assessed unilaterally negatively, since new points of growth are being formed here, including for philosophical knowledge.

Despite all the diversity of judgments and approaches to the issues of philosophy and education shown by wise men, both burdened with all sorts of regalia of scholarship, and without them, we can consider the close interconnection and interdependence of philosophy and education, their common roots, as proven. In other words, education has a philosophical nature.

Literature

1. Zotov A.F., Kuptsov V.I., Rozin V.M. and others. Education at the end of the twentieth century // Questions of Philosophy. - -1992. - No. 9

2. Nezhnov P.G. Problems of developmental education at school L.S. Vygotsky // Bulletin of the Moscow University. Ser. 14. Psychology. 1994. - No. 4

3. Shvyrev V.S. Philosophy and strategy of education // Questions of Philosophy. - 1995. - No. 11

4. Rozin V.M. Philosophy of education as a subject of common cause // Questions of Philosophy. - 1995. - No. 11

5. Mikhailov F.T. Education as a philosophical problem // Questions of Philosophy. - 1995. - No. 11

6. Alekseev N.G. Philosophy of Education and Technology of Education // Questions of Philosophy. - 1995. - No. 11

7. Bestuzhev-Lada I.V. Public Education: Philosophy vs. Utopia // Questions of Philosophy. - 1995. - No. 11

8. Ogurtsov A.P. On the way to the philosophy of education // Questions of Philosophy. - 1995. - No. 11

9. Platonov V.V. Philosophy of education as a field of intersystem interaction // Questions of Philosophy. - 1995. - No. 11

10. Fisher M.I. Philosophy of education and complex studies of education // Questions of Philosophy. - 1995. - No. 11

11. Smirnov S.A. The philosophy of education is not a discipline, but a therapeutic practice // Questions of Philosophy. - 1995. - No. 11

12. Zelenina L.M. Philosophy of Education and Definition of the Goals of Education // Questions of Philosophy. - 1995. - No. 11

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Pedagogy is always closely connected with philosophy and draws from it the main methodological principles in solving specific pedagogical problems.

Philosophy of Education- a fundamentally new area of ​​private scientific knowledge, which allows to fully and consistently reflect the general principles and patterns of the existence of education and its knowledge, comprehend its state, development trends and contradictions, its various aspects (systemic, procedural, value), compare the expected and the really possible.

We can distinguish the following main philosophical schools that determine the development of the theory and practice of education and upbringing:

▪ Idealism: the purpose of education is not to regulate the child, but to stimulate the process of his self-determination. The mind strives for contact with the environment, leading to discovery, analysis, synthesis, to the realization of the brain's abilities through creative efforts, to growth and maturity. Idealists pay great attention to the laws of learning, and not to the content.

▪ Pragmatism: man cognizes not the external world, but the laws of its development. The process of cognition is limited by the personal experience of the individual. In this regard, the personal experience of the child is the basis of the educational process at school. This provision led to the destruction of the sequence and systematicity in teaching, to the denial of the task of mastering the system of knowledge by students.

▪ Neo-Thomism: the world is divided into sensual, material and otherworldly. The material world is the world of the lowest rank, it is dead, has no goals and essence. It is studied by science, using empirical methods. However, science is not capable of revealing the essence of the world, for this essence is determined by God. All secular theories of education and upbringing do justice to religion. Among the row religious teachings that influenced the education of America, the most influential was the Catholic direction of neo-Thomism, which opposes blind faith and recognizes reason.

▪ Modern rationalism: education is an art closely related to ethics. And, like other types of art, it must, as Aristotle pointed out, consciously achieve its goal. This goal should be clear to the teacher before he begins to teach. Educational activity is a complete waste if goals are not defined. To reconsider, re-evaluate the fundamental goals of human efforts is the main task of the theory of education.

▪ Existentialism. The philosophy of existentialism does not have a complete pedagogical theory, but the followers of existentialism, guided by its leading provisions, create a fairly complete system of pedagogical views. The main position on which the system of existentialism is built is "existence" - existence. Existentialist pedagogy denies the need for students to master the objective systematized knowledge presented in the programs. The value of knowledge is determined by its value to the individual. The teacher also cannot be guided by predetermined standards, requirements. When analyzing the pedagogy of existentialism in Russian literature, there is also a lack of teaching methods. The teacher is encouraged to provide children with a variety of situations and create conditions so that any child can meet these situations, guided by his unique "I".

The philosophy of education provides the most general guidelines for the development of the theory and methodology of education and pedagogy. This is a sphere that, together with evolution, provides for certain stable foundations that retain their significance at all stages of human development. Among the new modernization ideas today is the idea of ​​human-centrism, which focuses on the development of a person's personality traits in order to increase the efficiency of his work in modern production. It is important to combine personal choice with the phenomenon of collectivist relations.

As a system of ideas interconnected with each other, the philosophy of education combines deep socio-economic relations, the policy of the state, its ideology and the social institutions corresponding to them, the public consciousness and culture of the people at this stage of its development. historical development. The most important task of the philosophy of education is to clarify the priorities in assessing the present state of society and in the process of predicting its future development. At present, when clarifying such priorities, the humanization and greening of education are increasingly called.

The philosophy of education is the methodological basis for the formation of the national dignity of a citizen of Ukraine, respect for the laws of the state, the political culture of the individual, social activity, initiative, purposefulness and responsibility, respect for the peoples of the whole world, peacefulness, morality, spirituality, professional ethics, as well as enriching one's knowledge with values world and national culture.

In the philosophy of education of the twentieth century. various concepts, any of which is difficult to give preference to:

‒ empirical-analytical philosophy of education (including critical rationalism);

- pedagogical anthropology;

- hermeneutic directions (phenomenological, existential, dialogic);

- critical-emancipatory;

- psychoanalytic;

- postmodernist;

- religious and theological directions.

Each of them focuses on certain aspects of pedagogical knowledge, pedagogical activity, and the educational system.

Philosophy from the very beginning of its origin to the present day has sought not only to comprehend the existing systems of education, but also to formulate new values ​​and ideals of education. In this regard, we can recall the names of Plato, Aristotle, Augustine, J. Comenius, J. J. Rousseau, to whom humanity owes an awareness of the cultural and historical value of education. A whole period in the history of philosophical thought was even called the Enlightenment.

The identification of the philosophy of education as a special research area began only in the early 40s of the 20th century, when a society was created at Columbia University (USA), the purpose of which was to study the philosophical problems of education, establish fruitful cooperation between philosophers and theorists of pedagogy, and prepare educational courses in the philosophy of education in colleges and universities, personnel in this specialty, philosophical examination of educational programs, etc.

Empirical-analytical direction addresses, first of all, such issues as the structure of pedagogical knowledge, the status of pedagogical theory, the relationship of value judgments and statements about facts. In this tradition, the philosophy of education is at best identified with metatheory, and pedagogical knowledge is seen as a modification of sociological knowledge. Education is considered as a sphere of social life, while a person is determined mainly depending on the goals and processes of this sphere.

The next trend in Western philosophy of education is collectively referred to as existential-hermeneutic and most constructively presented pedagogical anthropology(Otto Friedrich Bolnov, G. Roth, M. Langevild, etc.), which was formed mainly in Germany in the late 50s of the twentieth century.

Pedagogical anthropology can be analyzed in three main aspects:

1) an independent branch of the science of education; integrative science, summarizing various knowledge about a person in the aspect of education and training; holistic and systemic knowledge about a person as a subject and object of education, that is, about a person being brought up and educating;

2) the foundation of pedagogical theory and practice, the methodological core of pedagogical sciences, which focuses on the development and application of the anthropological approach (correlation of knowledge about educational phenomena and processes with knowledge about human nature;

3) direction in humanitarian research, which took shape in Western Europe in the middle of the twentieth century. based on the synthesis of theoretical-pedagogical, philosophical-anthropological and human knowledge.

In modern pedagogical anthropology, hermeneutics and existentialism, the task of the philosophy of education is seen in revealing the meaning of education, in the formation of a new image of a person, adequate to his existence.

Education concepts - these are, in a broad sense, philosophical approaches that are the basis for choosing the tasks and values ​​of education and upbringing, the content of education.

1. dogmatic realism: the task of an educational institution is to educate a rational person with a developed intellect, to provide him with knowledge of immutable facts and eternal principles; teachers' explanations are built according to the Socratic method, explicitly convey traditional values; the curriculum is built classically - literature analysis, all subjects are required.

2. Academic rationalism: the task is to promote the intellectual growth of the individual, to develop his competence; ideal - a citizen capable of joint work in order to achieve social efficiency; the main attention is paid to mastering the fundamental concepts and principles of academic subjects; The teacher seeks to give deep, fundamental knowledge; there is a selection of those who are able and those who are not able to learn them.

3. Progressive pragmatism: the task is to improve the democratic foundations of social life; social ideal - a person capable of self-realization; the curriculum is focused on the interests of the trainees, answers real life questions, including interdisciplinary knowledge; the focus is on active and interesting learning; it is believed that knowledge contributes to the improvement and development of the individual, that the learning process takes place not only in the classroom, but also in life; there are optional subjects, humanistic teaching methods, alternative and free education.

4. Social Reconstructionism: the goal is the improvement and transformation of society, education for transformations and social reforms; the task is to teach such skills and knowledge that would make it possible to identify the problems that society suffers from and solve them; active learning is aimed at modern and future society; the teacher acts as an agent of social reforms and changes, as a project manager and research leader, helps students to comprehend the problems that confront humanity; in the curriculum, much attention is paid to social sciences and methods of social research, trends in modern and future development, national and international issues; they strive to embody the ideals of equality and cultural pluralism in the learning process.

In a narrow sense, the philosophical concepts of education are a system of views on the content and duration of basic academic disciplines in secondary general education educational institutions (for example, the concept of continuous historical education, the concept of continuous environmental education, the concept of biological education, the concept of chemical education, etc.). ).

In the 90s of the twentieth century, the term "paradigm" acquired a certain pedagogical meaning as an established approach, a certain standard, a model for solving educational and research problems. Pedagogical paradigm - this is a standard set of pedagogical attitudes and stereotypes, values, technical means characteristic of members of a particular society, ensuring the integrity of activities, priority concentration on only a few goals, tasks, directions.

In pedagogical practice, the following paradigms are most common:

‒ paradigm of knowledge, skills, in which the key characteristics of the teacher are: knowledge of the subject, teaching methods, the ability to transfer practical skills and objectively evaluate students;

‒ cognitive paradigm of developmental learning in which the main goal of education is the development of scientific-theoretical (abstract-logical) thinking in the course of training at a high level of task complexity;

‒ humanistic paradigm, according to which the goal of the teacher is not formation, but support, not development, but assistance; successful learning is based on the internal motivation of the student, and not on coercion;

‒ pragmatic paradigm, according to which only that education and upbringing is productive, which provides opportunities to receive material or social and status benefits in the future life; in fact, cognitive, aesthetic and other higher needs in the stereotypes of public consciousness are perceived as not prestigious;

‒ paradigm of objective meaning contains at its core an unbiased view of things and the wisest traditions of "folk pedagogy"; the leading in the pedagogical process is education, and training and development are considered only its components.

The paradigm change in the goals of education determines a new understanding of the role of the teacher, his functions, abilities and goals, which provide for competence and mastery, that is, personal and professional qualities, the productivity of the educational process, becomes a means, basis and result of intersubject interaction.

When forming paradigm models of education, the following are used: approaches :

▪ synergistic, which is a scientific direction of the theory of self-organization. This paradigm combines knowledge about nature and man, the functioning of complex systems, new picture peace;

▪ competency-based an approach that determines the focus of the educational process on the formation and development of key (basic, basic) and subject competencies of the individual;

▪ acmeological an approach that determines the orientation of the individual to the disclosure of all its potentialities and the achievement of the heights of professional excellence. The object of acmeology is a mature personality, which progressively develops and self-realizes mainly in professional achievements. The subject of acmeology are the processes psychological mechanisms, conditions and factors contributing to the progressive development of a mature personality and its high professional achievements;

▪ interactive an approach based on the principles of humanization, democratization, differentiation and individualization. Interactive learning is a socially motivated partnership, the focus of which is not the teaching process, but the organized creative cooperation of equal partners. Such subject-subject interaction makes it possible to use the principles of androgogy, the development of a positive professional "I-concept".

Interactive learning involves modeling life situations, using methods that make it possible to create situations of success, risk, doubt, inconsistency, empathy, analysis and self-assessment of one's actions, and joint problem solving.

Andragogy is a theory of adult learning in accordance with the law of the growth of educational needs. Its basis is the idea not of intervention, but of stimulating the internal forces (motivation) of an adult to self-learning. characteristic features andragogy are:

- the principle of objective and subjective novelty;

- problem-situational organization of training;

- taking into account individual needs and individual experience;

- the transformation of learning into a way to meet needs;

- joint activities in the learning process;

- stimulating the need for individual counseling;

- organization of independent creative search for solutions to problems;

- taking into account age-related characteristics of perception, memory, analytical abilities.

The basis of the modern philosophy of education is the section axiology of education . Axiology (Greek axios - valuable) is a philosophical doctrine of values. Values ​​perform the function of long-term life strategic goals and the main motives of life. Now in society and, accordingly, in education, there is mainly a pragmatic approach that determines the significance of knowledge only by its practical, material, quantitative indicators. However, at the present time, the value orientation of society towards the quality indicators of life has begun to be really indicated: health, family, possession of free time, the availability of opportunities for engaging in meaningful creative work, receiving as a reward for one’s work not only money, but respect and recognition.

Having placed such a modern value orientation of society as the basis of education, it is necessary, in our opinion, to make the following changes in the educational process:

1) include the concept of "value" in the group of philosophical categories of the conceptual and terminological system of education;

2) adjust the content of the programs of various subjects of the humanities and especially the natural sciences (physics, chemistry, biology) cycles with the obligatory introduction of the “Value Characteristics” section, which should deal with the importance of science at all levels of the hierarchical ladder of values, and not just at the initial one, material level.

The use of the provisions of the theory of values ​​in the modern philosophy of education will contribute to a deeper alignment of learning goals with the needs of society in the 21st century.

In fact, the modern philosophy of education should not take on the interpretation of the global problems of educational reality (while having an all-encompassing character), but choose some angles and sections that refract all this in culture, social life, consciousness, i.e. it should not represent global, but rather private, but, of course, a philosophical view of education.

The philosophy of education as a set of value-based ideas about educational theory, policy and practice ensures the integrity of vision and problem solving in education. This means that, unlike philosophy itself, the philosophy of education, being an already established independent scientific area within pedagogical knowledge, should be in support of the methodology of pedagogy, pedagogical theory and, as a result, real educational practice, and assume the mutual reinforcement of various philosophical approaches, aimed at solving educational problems; their mutual complementarity, and not the absolutization of differences.

Previously, the main goal of education was presented as twofold: the formation of a personality and a specialist. Today, the study of these issues within the framework of the philosophy of education leads to the fact that a person who is able to take responsibility for his actions, a person who can communicate in a multipolar culture, who will build himself, in a certain sense, comes to the fore.

If in traditional pedagogy the main content of education is knowledge and scientific subjects, then in modern conditions it is necessary to move on to other units of the content of the educational process: to teach methods, approaches, ways, paradigms. This requires the introduction of innovative learning technologies that contribute to the development of creative activity and independence.

In the educational programs of the 21st century, a prominent place belongs to the general cultural training of young people. The expansion of the cultural aspects of the subjects of the humanitarian and natural-technical cycles is carried out when studying the issues of using the achievements of science, technology, and industry by a person in meeting the material and spiritual needs of society. Ecological training is justifiably deepened by including human ecology and anthropology issues in the curricula and programs and using the didactic possibilities of the subjects of the humanitarian cycle. At its core, this is an integrated approach based on a holistic perception of the unity of man and the environment.

Using the classical didactics of the school, it is necessary to take into account the specifics of a higher educational institution, which needs its own specific theory of learning. In this regard, it is necessary to take into account the purpose and objectives of the construction, functioning and development of the educational process and in general the problems of didactics of higher education, namely:

- determination of the place of study and qualification levels of graduates, based on the envisaged development of science and technology;

- taking into account the mass nature of higher education and the scientific training of specialists, the reflection in the educational process of the growing role of science in the development of society and material production;

- consistent implementation in the educational process of perfect methods and means of training, allowing to improve the quality and efficiency;

- the transition of education to a higher level of intellectual and creative development of students;

- ensuring the continuity of the learning process, the consistent formation of professional competencies;

- development of rational ways to control the quality of knowledge acquisition;

- individualization, differentiation of professional and scientific training of specialists;

- humanization, humanitarization of the content of education;

‒ processes of integration of higher education in Ukraine and Europe.

Philosophically comprehending the purpose and objectives of the construction, functioning and development of the educational process, it is necessary to make the most of the concepts, paradigms, and approaches developed in the philosophy of education that allow us to consider education as a blessing, as a mechanism for socialization, maintaining the social structure and mentality in conditions of constant social transformations, under the influence of globalization. and taking into account the postmodern situation in all areas.

Test

Philosophy of modern education

Literature

1. Foundations of philosophy in modern education

Currently philosophical foundations the essence of education, the problems of creating, choosing and scientifically substantiating its methods, their axiological orientation become strategically important both for each family and for the country as a whole, laying the foundations for its future survival and competitiveness. At all levels of modern education, it is necessary to have a humanitarian component. Its essence is not in the assimilation of ready-made knowledge gleaned from the humanities, but in the formation of a special world outlook. The conjugation of the humanitarian component with the natural disciplines lies in the understanding that the natural sciences themselves are only elements of a universal culture.

Philosophy is the most important general educational subject, and nowhere in the world is this questioned. This is something every cultured person should know. By itself, philosophical knowledge does not teach people philosophy as such, but only what other people understood by philosophy. In this way, a person will not learn to philosophize, but he can gain positive knowledge about it.

The problem of philosophy in modern education is influenced by changes in the cultural space in modern society. The processes of globalization and informatization of society lead not only to a visible change in personal communication, but also to structural changes in the entire culture. This again forces a number of researchers to talk about the crisis of classical culture, the core of which was, above all, a positive assessment of scientific and technological progress. At the center of this culture was the classical philosophical formula "Reason-Logic-Enlightenment". Science was freed from the ethical dimension, but at the same time, hopes were placed on it to streamline the world.

The organizational form of culture was the university. It performs this function even today, remaining a link between classical and modern culture, ensuring continuity between them. The destruction of this core is fraught with the loss of cultural memory.

Traditional cultures were relatively stable. In each of them, there were adaptive mechanisms that allowed the individual to adapt to innovations quite painlessly. Such changes, as a rule, went beyond the scope of individual life, therefore, for individual person were invisible. Each of the cultures developed "immunity" to foreign cultural influences. Two cultures were related as two language formations, and the dialogue between them was played out in a special localized space, in which the area of ​​semantic intersection was relatively small, and the area of ​​non-intersection was huge.

The informatization of society dramatically changes the described situation, destroying both the very principles on which local cultures are built, and the mechanisms of interaction between them. Against the background of a sharp expansion of the possibility of communication between cultures and their representatives, the qualitative characteristics of this communication are changing. Integration increases, but not on the basis of cultural differences, but on their similarities, which is always associated with the leveling of cultures, which leads to their semantic impoverishment. With all the external diversity, a desert of mass averageness arises. Therefore, what is often called a “crisis of culture” is in fact a situation of a sharp change in the communication space, in which the boundaries between cultures become more and more unsteady.

Accordingly, in global communication, the language that is most capable of spreading itself begins to prevail due to political, scientific, technical and other conditions. Of course, this is associated with a lot of conveniences, but the dialogue between cultures then loses all meaning. There is a danger that stereotypes will prevail in the new communication space - generally accessible, the simplest components of culture. In this situation, science also acts as a powerful integrative factor.

Thanks to the latest means of audiovisual impact, the area of ​​unequalness in cultures is significantly narrowed, which either obey some kind of artificial superculture (for example, a computer culture with a virtually unified language), or technologically less developed cultures are dissolved in a more developed one. Of course, now it is becoming easier to understand any person anywhere in the world, but at the level of coincidence or even identity of meanings. This communication does not lead to the comprehension of new meanings, because this is communication with your double in the mirror.

But one can speak about the “crisis of culture” in another sense: on the one hand, there is a sharp increase in formations claiming the status of cultural ones, and on the other hand, their adaptation to the old value systems takes place in a shorter time frame. Finally, the "crisis of culture" can be understood as a violation of the traditional balance between high and low culture. "Lower", mass culture begins to dominate, displacing the "high".

Similar processes are taking place in philosophy, which is realized in the concepts of deconstructivism and postmodernism. They turned out to be adequate to the current state of culture and are a typical example of formations alternative to classical culture.

Postmodernism in the broad sense of the word is a philosophy that is adapted to the realities of a completely new communicative situation. He is a hero and a victim at the same time. Postmodernism claims to be "promoted" among the masses, as it was, and remains, by and large, non-competitive in the academic environment. In order not to dissolve in a number of other philosophical concepts, he constantly appeals to the masses, to ordinary consciousness. The philosophy of postmodernism is extremely "lucky": the new communication system, the Internet, turns out to be the embodiment of many of its provisions. Thus, the "death of the author" is fully realized in the hypertext, in which an infinite number of authors, including anonymous ones, and an infinity of interpretation are possible.

Now a person, as a rule, does not read "thick" texts, he does not have time for this, since it is filled with fragments of cultural neoplasms. Therefore, the phenomenon of "soap operas" that most people watch is quite understandable. modern people, and among them there are many who are not at all mistaken about the artistic value of such creations. A person does not have the opportunity to keep in mind a certain ideological construction (as it was in the classics), which unfolds through the plot. It is easier for him to look into the TV, as if into someone else's window, fixing the momentary event moment, without bothering himself with questions about the essence of the events taking place. Observation instead of reasoning is one of the attitudes of modern culture. Such a fragmentary, “clip” consciousness, perhaps, expresses its essence to the greatest extent.

In today's socio-cultural situation, the problem of the essence and meaning of philosophy arises again and again. They talk about her with reverence, then with disdain. Others are ready to ban philosophy altogether for its, as it seems to them, complete worthlessness. However, time passes, but philosophy remains. As Heidegger wrote, metaphysics is not just some kind of "separate view". Philosophizing is inherent in the very nature of man. No private science is able to answer the questions of what is man, what is nature.

Thus, in the conditions of deep social changes, the most important factor is the choice and forecast not spontaneously, intuitively, or based on the sensations of previous experience, but on the basis of a reflected philosophical, anthropological and spiritual and methodological base, since the price of a mistake in the modern world is too high. In fact, at present, by the very logic of the historical process, people are faced with the task of proving that man as a species is rational. And today, in the process of the semantic space of global communication emerging before our eyes, which is radically changing the entire system of culture, only a philosophically reasoning person will be able to adequately assess what is happening, identifying its negative and positive aspects and using his understanding as a stimulus for building new models of explanation, which means , an incentive for actions aimed at the preservation and development of culture.

Aspects of Philosophy in the Modern Educational System

Today, specialization in science and production has become massive and irreversible. The direct result of this specialization is that specialists lose touch with other areas of production and cannot grasp the world as a whole. And no matter how technically and technologically the foundations of civilization are improved, the solution to the problem of the future, according to scientists, is fundamentally impossible by purely technical or technological means. It is necessary to change the system of a person's worldview, and this is impossible without a change in approaches to education.

Today the school teaches individual "subjects". This tradition comes from ancient times, when the main thing was to teach the techniques of mastery, which remained practically unchanged for the rest of the student's life. The sharp increase in "objects" in recent times and their extreme disunity does not create a holistic idea for a young person about the cultural space in which he will have to live and act.

The main thing today is to teach a person to think independently, otherwise, as Albert Schweitzer wrote, he “loses confidence in himself due to the pressure exerted on him by a monstrous knowledge that grows every day. Being unable to assimilate the information that has fallen upon him, he is tempted to admit that his ability to judge is insufficient in matters of thought as well.

In modern conditions, it is necessary that a person understand the world as a whole and be ready to perceive the new that he needs in his activity. And what exactly he will need tomorrow, in ten, twenty, forty years, no one knows. The conditions and technological basis of our life are changing so rapidly that it is almost impossible to predict the specific professional needs of future specialists. So, it is necessary to teach, first of all, the basics, to teach in such a way that the future specialist sees the logic of the development of various disciplines and the place of his knowledge in their general flow. A future specialist is a person who is able to live not only today, but think about the future in the interests of society as a whole.

Harmonization of education is a multifaceted problem. It includes the issues of the ratio of mental and physical labor of schoolchildren, knowledge and cognition, the problem of students' health, etc. There is a lot of talk today about the need to preserve the best of Soviet education. However, there were also shortcomings, which the prominent Soviet philosopher E.V. Ilyenkov. It is clear that today encyclopedic education, that is, multi-knowledge, is impossible. Previously, knowledge grew old every 20-30 years, now it is updated by 15% annually, which means that what you have learned today will not be very relevant in 6 years. The amount of information is constantly growing. “There is a lot to know,” wrote E.V. Ilyenkov, is not exactly the same as being able to think. “Much knowledge does not teach the mind,” Heraclitus warned at the dawn of philosophy. And, of course, he was absolutely right.

Subjected to a deep analysis by E.V. Ilyenkov's notorious "principle of visual learning". Recognizing that it is useful as a “principle that facilitates the assimilation of abstract formulas,” it is useless in the fight against verbalism, for the student does not deal with a real object, but with its image, created independently of the student’s activity by an artist or teacher. As a result, there is a discrepancy between knowledge and beliefs, not the ability to apply the knowledge gained at school in practice and actually think independently. "Real thinking is formulated in real life and it is there - and only there - where the work of the language is inextricably linked with the work of the hand - the organ of directly objective activity" . Education mainly develops the memory of a person, while education develops the mind.

I. Kant wrote that "the mechanism of learning, constantly forcing the student to imitate, undoubtedly has a harmful effect on the awakening of a genius." There are three types of educational technology: propaedeutics, training and immersion in practice. In fact, today in our school, education has replaced both propaedeutics and immersion in practice, and even education itself. A huge amount of knowledge is given in kindergartens and schools. The reason is that educational programs and textbooks are prepared by narrow specialists who are excellent at their subject and have been studying it for decades, but forgetting that a child needs to learn many subjects in a short time.

Education can only be achieved through the inner development of the individual. You can force children to memorize names and words, formulas and paragraphs, even entire textbooks, which is actually done daily in thousands of "educational institutions" of the world, but the result is not education, but learning. Education is the fruit of freedom, not coercion. The inner beginning of a person can be excited and irritated, but not forced. Of course, this does not mean that the educator should not interfere in the moral and mental education of the student. But by coercion one can achieve a certain training, with a stick - memorization, education, on the other hand, flourishes only on the soil of freedom.

The International Academy for the Humanization of Education believes that today a transition from knowledge to cognition is necessary. Knowledge is unconsciously and indifferently assimilated by man as a result of the very structure of his organism, capable of receiving the impressions of the external world. Cognition is the desire to understand what is already known as knowledge.

The modern school graduates a person with knowledge (reasonable). He is eloquent, even eloquent, always trying to impress with quotations from various authors, the opinions of all kinds of authorities and scientists, in a dispute he defends himself only by them, he seems to have no opinions of his own and especially abstract concepts. He willingly collects material and is able to classify it according to external features, but he is not able to notice the typical features of certain phenomena and characterize them according to the main idea. He can be a good performer and referent, accurately conveying the main ideas without any change or criticism. He is unable to apply to individual phenomena, and invariably seeks to apply a template. He is a methodologist and systematist. All his actions are always confident, he knows everything, he does not allow doubts. He acts on the basis of knowledge of his duties. All his movements and positions are adopted (or copied) and with them he tries to show his position, the degree of his importance in society.

It is necessary to release a person with understanding (reasonable). He, on the contrary, pays little attention to the external form of his speech, he proves and convinces by logical analysis on the basis of his own mental analysis, and not on the basis of images or developed thoughts alone. He acquired knowledge in the form of concepts, therefore he is always able to individualize the phenomenon, i.e., having defined it general meaning and meaning, sharply outline its features and deviations from the main type and focus on them in their reasoning and actions. In all his actions, he is distinguished by independence and is always rich in creative power and initiative. He can be either a dreamer and an idealist, or an extremely fruitful practical figure, always distinguished by the richness of his thoughts and ideas. He usually acts on the basis of an understanding of his duties. His appearance is simple, he has nothing pretentious, biased. He firmly adheres to the principles and ideals developed by him and is always distinguished by a philosophical direction. He is very careful in all his conclusions and conclusions and is always ready to subject them to a new test. His methodology always expresses his personal peculiarity and he modifies it, depending on the conditions under which he has to act, therefore his activity is always alive.

Innovative activity in modern education should be aimed at: 1) the development of students' observation skills; 2) the content of the teaching of the studied subjects should be interconnected; 3) do not clutter up the memory of students a large number terms, but to teach to think independently; 4) in the subjects of the natural cycle, to emphasize the philosophy of the development of science and the life of scientists; 5) to form in students a worldview that meets the needs of global development.

Civic education of students and the philosophy of constructivism in education

Civic education in the context of the ideas of the humanitarian philosophy of education is considered as a process of interaction (dialogue) between a student and a teacher in order to master the values ​​shared by society and (or) produce personal meanings for them regarding the principles of the relationship between the individual and society. This material examines the possibilities of constructivist-oriented socio-humanitarian knowledge in the study of the problems of civic education of young people in the modern globalizing world.

In modern pedagogical science, the whole variety of concepts of education is integrated within the framework of two paradigms - object (traditional) and subjective (non-traditional), focusing on the free self-development of the individual, its self-government. Enriching the methods of traditional pedagogy with the methodology of socio-humanitarian knowledge, the philosophy of education of the twentieth century at the same time outlined the boundaries and possibilities of pedagogy as a science in the development of the individual.

It was found that if subject-subject interaction is necessary for the development of a personality, then science ends here, giving way to pedagogical art. This in no way denies the achievements of pedagogy and other socio-humanitarian sciences in the study of the problems of subject-subject interaction in education.

All of the above is of direct importance in developing a methodology for studying the problems of civic education in the conditions of modern higher education. The pedagogical problem of civic education is based on the socio-philosophical problem of the interaction of personal and general meanings in the social space. Therefore, the study of this problem is conducted by us both in two aspects - sociological and pedagogical.

What are the possibilities of modern socio-humanitarian science in the study of the problem of civic education? In our opinion, the methodology of constructivism, which is widely used today in the field of social and humanitarian knowledge, has significant potential in this regard. Constructivism in the narrow sense of the word - as a methodological setting of research - is represented in the constructivist genetic psychology of J. Piaget, the theory of personality constructs by J. Kelly, the constructivist sociology of P. Berger and T. Luckman, and the phenomenological sociology of A. Schutz. At the same time, a distinction is made between moderate constructivism (or constructive realism) and radical epistemological constructivism.

The basis of moderate constructivism is the notion of the active-activity role of the subject of cognition, characteristic of classical rationalism, the articulation of the creative functions of the mind based on intellectual intuition, innate ideas, mathematical formalisms, and later on the socially constructive role of language and sign-symbolic means; it is compatible with scientific realism, since it does not encroach on the ontological reality of the object of knowledge. In general, many researchers believe that constructive realism is nothing more than a modern version of the activity approach, in particular, in the cultural-historical version of L.S. Vygotsky.

Radical constructivism is an evolution of the constructivist attitude within the framework of non-classical science, when the object of cognition is denied ontological reality, it is assumed to be a purely mental construction created from the resources of language, patterns of perception, norms and conventions of the scientific community. Social constructionism, as a radical constructivism in the field of social cognition, arose within the framework of social psychology in the 70s (K. Gergen, R. Harre) and developed into a sociological direction, since it reduces psychological reality (consciousness, self) to social relations.

The merit of constructivism is the focus of the researcher's attention on such a person's ability as the constant and active creation of social reality and himself, the dissolution of the I of the subject in the world around him, in activities, in the communication networks that he creates, and which create, create him.

For a sociological study of the problems of education (training and upbringing), it is important that the methodology of constructivism provides: firstly, the consideration of social reality as a semantic structure that sets the subject a system of values ​​shared by society; secondly, respectively, the knowledge of the so understood social world as the study of the process of origin and functioning of social meanings; therefore, the phenomenological constructivism of social cognition is a second-order constructivism; scientific constructs are “built on top” of the constructs of everyday consciousness.

In this regard, it seems to us that the research program called "psychosemantics" is productive. This research program went beyond psychology; in particular, it is used in: the study of such processes as the dynamics of the political mentality in recent history, when describing the semantic spaces of political parties, when analyzing people's ideas about power, about economic and social reforms, as well as ethnic stereotypes, studying the effects of communicative influence, considering the impact of works of art on the transformation of the viewer's picture of the world. Psychosemantic analysis is based on the principles of constructivist psychology by J. Kelly and involves the following procedures: 1) psychosemantic spaces are built, acting as operational models of individual or social consciousness; 2) the respondent evaluates something, sorts, makes private judgments, as a result of which a certain database (matrix) is obtained, where the structure of the respondent's consciousness categories is present at the basis of many private judgments; 3) the structure of the categories of consciousness of the respondent is explicated by the methods of mathematics; as a result of mathematical processing, a geometric representation of the results is created, namely, spaces of different dimensions, where each of the axes of the space fixes a certain basis of the category, and the coordinate points set the personal meanings of the subject; 4) the interpretation of the constructed semantic space follows: according to individual recognizable components, the researcher completes the picture of the world of the other by means of his psyche - there is no rigid measurement here, but there is an empathic understanding.

It should be noted that in our study of the problem of civic education, we applied this research program to study the semantic space of sports, fixed by a set of "evidence categories". So, in the semantic space, or, in the postmodern general philosophical terminology, the "symbolic universe" of modern sports, in addition to the general humanistic one, at least three more vectors can be distinguished, which are reflected to varying degrees in the legitimate language - ideology - of sports: political (patriotism, national pride, peaceful rivalry), social (hobbies, leisure, recreation, recreation, spectacle, profession), commercial (profit, advertising, fees). We have analyzed to what extent the concepts of the symbolic universe of modern sport, in the unity of all its constituent vectors, are shared by our sports youth? The results of this study were published in [1].

For pedagogical research and designing the content and technologies of education, it is important that if social reality is the result of individual or joint construction, then the student (pupil, student) has the right to build his knowledge and his content of education. Thus, constructivist methodology contributes to the concretization and technologization of the ideas of the humanitarian philosophy of education about the student's right to subjectivity - to choose values ​​and build their own meanings. This principle, in our opinion, should be guided by a teacher of socio-humanitarian disciplines.

modern society education philosophy

Literature

1.Buyko, T.N. The humanistic vector of modern sports through the eyes of students of a sports university // World of Sports. - 2008. - No. 4.

2.Dmitriev, G.D. Constructivist discourse in the theory of the content of education in the USA // Pedagogy. 2008. - No. 3

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Let us first make general remarks about the concept of "concept", about the difference between its meaning and "doctrine". The "Philosophical Encyclopedic Dictionary" (1983 edition) characterizes the "concept" as a certain way of understanding, interpreting an object, phenomenon, process, as the main point of view on an object or phenomenon, as well as a leading idea, a constructive principle in various activities . The above statements are close in meaning, since they figuratively express the same idea(and not the concept) of the word "concept". What image in this case best expresses the idea? From the given dictionary, in our opinion, the image of the “constructive principle” is more attractive, because it obliges the developers of the concept, relying on the basis (principle), to create an integral structure, i.e. to give a certain form to the idea, while retaining the possibility of filling it with various content. So, the “constructive principle” (concept) sets the form for the idea of ​​research, and this is its significance. But the form separates (or connects) the internal content and the external, and the concept should also perform this function.

The meaning of the word "teaching" in the Dictionary of V.I. Dahl (in the "Philosophical Encyclopedic Dictionary" this concept is not), is revealed through the concept of "a separate part, a branch of science that forms something whole" and as examples are considered " the doctrine of light, of heat is part of physics. The teachings of the Pharisees and Sadducees, their sense, system, their conclusions and conclusions on known, conditional principles. Teachings of Copernicus» . Today, by the word teaching, we designate, as a rule, knowledge that is subjective in nature, for example, religious or philosophical teachings, and we call those based on experience theories. Teaching can be based on principles or dogmas that express not one idea (as usual a concept), but several; but its main difference from the concept is the presence of a certain content. Thus, speaking, for example, about the concept of dialectics, we will have in mind the idea of ​​the inconsistency of everything that exists, and speaking about the doctrine of dialectics, the history of its creation, the way of combining opposite ideas (variability and stability) in one doctrine.

In the study of the teachings and concepts of education A.P. Ogurtsov and V.V. Platonov in this monograph single out the position transcendental and immanent to formation, otherwise called by them as “ consciousness-of-world education" And " consciousness-in-life education» . Perhaps this distinction is justified from a methodological point of view. If we consider it as an expression of the difference between the objects of cognition, including understanding the essence of education, then it is far from easy for us to decide on the choice of position: in the subject of consciousness " about the world of education"Does consciousness not enter 'o-life education"? However, the choice of position is not limited to the named grounds. The monograph notes that “the main demarcation within the f.o. (philosophy of education - V.K.) passes between empirical-analytical and humanitarian areas and reflects alternative approaches to the subject of education - a person, to educational reality and to pedagogical knowledge. With such a delimitation, we find ourselves in the positions of humanitarian trends, the origins of which “are the systems of German idealism of the early 19th century (F. Schleiermacher, Hegel), the philosophy of life (Dilthey, Simmel), existentialism and philosophical anthropology.

The definition of the research position within philosophical knowledge should be supplemented by the definition of the position of the researcher to the external conditions of education. In this regard, the monograph refers to the crisis of the educational system in Russia, that it “is aggravated by the crisis of the world education system, which does not respond to the challenges of our time, drawn into the transition to a new system of values ​​of the information civilization. The discrepancy between the results of modern education and the goals set and being set, the advanced and emerging values ​​of culture is the primary source of the crisis in the education system. But here an explanation is required. The most important specific value of an information civilization is information, its availability, in contrast to knowledge, the acquisition of which requires considerable effort. Schools and universities in Russia, for the most part, have reorganized themselves into information education, to which they are forced by a test form of knowledge control, both intermediate and final - the Unified State Examination. Thus, the focus on information rather than knowledge is one of the dominant trends in the reform of education. Another characteristic of higher education is the combination of work and study by full-time students and graduate students, which, of course, negatively affects the quality of education. And, finally, the new economic conditions of educational institutions, forcing them to solve financial problems on their own. In many universities, paying students are one of the sources of income, the expulsion of which for poor performance leads to a reduction in the workload of teachers and their subsequent dismissal, which is taken into account by both students and teachers, and as a result, reduces the quality of education. So in what sense are we talking about the crisis of the education system in Russia? First of all, in the economic field, as the basis for the normal life support of the school and university. The question is, what role can school and university teachers play in overcoming the crisis? The obvious answer is this: train such specialists, educate such citizens who will find a way out of the crisis. Or, more specifically, as stated in the monograph: “It is necessary to establish the dimensions of this new type of culture and civilization. And at the same time, the characteristics of a person ready for self-change, her attitudes, which enable the person to change herself and the surrounding circumstances, must be determined. In other words, we are talking about the upbringing of an independent and socially active personality, and not the upbringing of a conformist person or even a more distant goal - the restructuring of the education system at the expense of its internal reserves. However, who can say how long it will take to solve this problem? And most importantly: how to create conditions for achieving the goal? After all, today far from everywhere there is agreement in approaches to changing the situation, even among the teaching staff of a school or university. Let us give the floor to the authors of the monograph depicting a realistic picture of the internal state of the modern education system.

“With all the criticism, the rationalistic worldview dominates in the state education systems in the minds of most administrators and teachers ... Features of this style: distancing from philosophy, from theory in general towards educational practices, ignoring the humanities ... elevating the role of psychology first, and since the 60s of sociology to the rank of fundamental science, from which pedagogical knowledge supposedly should be “derived”; the image of a person in terms of biosocial determinism; an approach to education based on society, its institutions, and not on the individuality of a person; development of numerous systematic technologies, test control, programmed learning, computerization, etc. Criticism from humanitarian concepts ... should not, however, obscure the positive meaning of these currents and the analytical approach in general: education as a purposeful process is unthinkable without planning and, therefore, without technology, especially in the age of technology, and pedagogical theory and ph.d. without these concepts, they would not even be able to formulate their fundamental problems. In the above fragment, we do not understand only one thing: why is the worldview that prevails among administrators and teachers called rational? Is it possible, following the terminology of V. Pareto, to call it rational-non-logical?

Let us now turn directly to the history of the development of the ideas of the philosophy of education in the 20th century, following in the wake of the thought of A.P. Ogurtsova and V.V. Platonov, but focusing on the solution of his task - the search for like-minded people among education researchers.

One of our ideas A. Bergson(1859 - 1941) - the idea of ​​forming "man as Homo faber, who creates not only the world of things, but also himself, the world of culture and the world of morality" . A. Bergson’s characterization of the goal of classical education looks promising: “to break the “ice of words” and “to reveal the free flow of thought under it” ... to teach “to think independently of words the ideas themselves”. The goal of classical education is to rid our thinking of automatism, of forms and formulas, and finally, to restore the free movement of life in it, to develop attention that is in contact with life. However, here the form of expression of thought does not quite correspond to the content. A. Bergson, for reasons that are difficult to explain, interpreted the words in a very peculiar way. In the passage cited, he compares them with ice floes, in Creative Evolution with tools, and at the same time calls for thinking ideas, which is generally impossible to do. His appeal to the ideas of a particular statement or work indicates a high level of intellectual culture, a developed reflection. And this culture is lacking in the Russian school. But at least one of the ways to understand ideas is laid out in words, and it would be wrong in every sense not to introduce students to it. The same mathematical formulas, equations, graphs contain an idea, which discovery is a great boon for the student. A. Bergson, apparently, it turned out to be inaccessible. The attitude towards the development of thinking that comes into contact with life is fully justified, just as an appeal to common sense, as well as to the nature of life. The ratio of the nature of life and its artificial forms, as mentioned earlier, can serve as the basis for the analysis of education. And here we are in solidarity with Henri Bergson.

From perspectives on education V. Dilthea(1833 - 1911) we will note relevant for modern Russian education. First, the idea that education is a function of all institutions of human society. Secondly, that organizations "seek to develop the abilities of young people, contributing to the comprehension of the purposeful life of society and its institutions" . Among the tasks of education: "the need to focus on the whole in upbringing and education" . The already known problem of achieving the integrity of life is put by V. Dilthey as the basis of training and education. So, the main ideas of V. Dilthey's philosophy of education are close to us. We will only note two more of his statements that have practical significance: “The development of civilization is associated with the realization of the teleological orientation of mental life, which finds its expression in the promotion of life ideals.<…>Cultural systems are teleological and integral structures, and pedagogical concepts are one of the components of this integrity.

Very close to our understanding is the following expression of the goal of education, attributed by the authors of the monograph to the modern analytical philosophy of education: "... The goal of education is to master the content that meets scientific verifiability, and on this basis to develop the ability to make independent decisions and actions ...".

The emphasis on the formation of independence also takes place in the critical-rationalist philosophy of education: “The upbringing of a critically checking mind and a style of thinking and life consistent with it presupposes the development of student activity as opposed to the pedagogy of“ bucket and funnel ”(Popper)” . In the same vein, a person is characterized in pedagogical anthropology. “A person is considered as an autonomous being, who himself participates in his education and, as he grows up, is able to compete more and more with requirements and plans set from outside ...” . What is alarming is the interpretation of man as an autonomous being, which, in our opinion, he is only in abstraction. The setting of the following goals, or rather, the tasks of education, coincides with our position: “the development of abilities for free discourse: first of all, for criticism ... the development of self-reflection, which is the basis for overcoming alienation within oneself, gaining maturity, and the ability to resist the imposition of views.” Without a reflective ability, a person, one might say, is not an integral being: the attitude towards oneself is no less significant than the attitude towards another. Self-reflection protects a person from blind submission to external influences.

The closest to us, not only in spirit, but, as they say, and in letter is the understanding of education Herman Nol(1879 - 1960), professor of pedagogy in Göttingen, student and publisher of W. Dilthey.

Human development is associated with the development living space is one of the starting points of our analysis of education. G. Noll poses a similar task for education: “The everyday life, the given living space, the city, technology, the state - all of them must be understood in their necessity as a modern fate that cannot be avoided, but which one must try to master” . Pedagogy, as the authors of the monograph note, should, according to G. Nohl, turn “from the pedagogy of education into the pedagogy of enlightenment in a lively dialogue, dispute and speech acts of mutual exchange. Thus, it must become a rational understanding of all existence. For G. Nohl, “everyday life” is a holistic, directly given reality, which contains “target energy”. This means that “in any life relationship there is an educational and even educational moment, in any dialogue it turns out to be significant.” Therefore, Zero says that all life educates, that it is necessary to comprehend the forms of self-education of the individual in life.<…>So, "everyday life" includes both non-reflexive and reflexive characteristics.

Of interest is G. Nolem's characterization of the pedagogical attitude: "The attitude of a teacher to a child is always defined in two ways: love for him in his own being and love for his goal - the ideal of the child." “Education is a relationship that is determined by three structural elements - a teacher, a student, and the work that has its own pedagogical dimension. Accordingly, the responsibility of each of the parties of this relationship is distributed. The teacher has a twofold responsibility, acting as the child's attorney and at the same time the attorney of the social life in which the child must be included, having received an education. This dual responsibility of the teacher is always mediated by the other side. And this, as Nohl says, is the basic antinomy of pedagogical life. In this antinomy, Zero sees the essence of the pedagogical relationship (Bezug). The essence of the pedagogical attitude, let us say, lies in the change of its subjects, their degree of independence, which induces them to be active or passive. But the selected aspects of the analysis of pedagogical relations reflect the real features of the interaction of their subjects, as well as the remark about their asymmetry: the experience and authority of the teacher are on one side and trust in the teacher is on the side of the student.

The position of G. Nol is very close, the concept of education John Dewey(1859 - 1952). J. Dewey distinguished between formal and non-formal education. The formal is acquired according to the curriculum, and the informal is the result of the influence of the environment of existence. The living environment, in the understanding of the American researcher, is the most important of the means of education: "there is only one way by which adults can consciously control the education of the young - by controlling the environment that directs their actions, and therefore thoughts and feelings" . “When schools break away from the educational conditions that have proven their effectiveness in the out-of-school environment, they inevitably replace the social spirit of education with a bookish and pseudo-intellectual one.<…>Such an idea of ​​the doctrine leads to the loss of its social meaning, which arises - for both young and mature people - only through participation in activities that have a common interest and value for them.

The concept of "experience" plays a key role in the concept of education by J. Dewey. "... The ability to learn from experience, to retain everything that can later come in handy when faced with difficulties," the researcher calls plasticity.“It means the ability to change one's actions based on the results of previous experience, to form attitudes. Without plasticity, skill acquisition would be impossible.” Thus, the main concept of education by J. Dewey is the concept education as perestroika. The process of education "is a constant reorganization and restructuring of experience." “... The value of experience at any stage is determined by what is actually learned, and from this point of view, the main thing in life is to fill every moment of it with your own understanding of its meaning. Thus, we can define education as the rearrangement or reorganization of experience that expands its meaning and increases the ability of a person to choose the direction for subsequent experience. The above definition characterizes process education, and result it is the degree of conscious independence achieved by the student in the development of living space.

Limiting the influence of the environment on a person - the pathos of the doctrine of "personalism" Emmanuel Mounier(1905 - 1950). We share his understanding of the personality as a spiritual being, constituted by the mode of existence and independence in its being. Our positions also coincide in understanding the purpose of education: “to “awaken a personality in a person”, and not to obey the social environment, to create a personality that actively interferes in life.<…>Upbringing and education are not limited to school and cover extra-curricular education, driven by the goals of forming a citizen and a creator. Of course, out-of-school education is driven not only by the “goals of forming a citizen and a creator,” but the fact of recognizing its role in education is important in itself.

A very valuable thought was expressed at the time L. Lavelle(1883 - 1951): the ability of self-formation is the main ability of a person. However, one should know how this ability is realized in human life. After all, self-formation is not “joint formation with other people of the whole world”, which makes a person a subject and a true personality. Does the "genuine existence" of the existentialists involve the act of self-formation? Is it right G. Marseille(1889 - 1973), according to which "in the full sense of the word, there is only one who creates norms for himself and is associated with them" . It can, of course, be said that “he who creates his own norms and is connected with them” forms himself. Perhaps there is no other way to shape yourself. Then G. Marcel is right, arguing that "if a person did not form stable structures, then he would be nothing more than a continuous stream of changes" . However, the scale of these formations in our time is significantly influenced by the phenomenon of globalization.

In general, we can agree with the understanding of the process of self-formation N. Abbagnano(1901 - 1990). “For Abbagnano, human activity is the prerequisite that allows revealing the true human being. Thanks to this activity, a person creates himself for the first time and becomes the I, i.e. a unity that is not lost in the stream of becoming, but forms and creates itself.”

It can be seen from the above statements that self-formation is based on giving forms of stability to the changing content of life, and, as a result, on self-restriction of freedom of action. But this process has a downside, which A.P. Ogurtsov and V.V. Platonov, representing the views J.P. Sartre(1905 - 1980). “Man is not something stable, does not have a predetermined character, is not at all some kind of stable entity.<…>Therefore, the true essence of man lies in self-creating freedom, in which he becomes the cause of himself.<…>It is only through the free determination of man that he becomes what he is. Man is his own project. However, according to Zh.P. Sartre, “through the project, a person proposes to create himself in the world as a certain objective totality” . Through work, action or deed, a person objectifies himself. “This direct connection with the Other-than-I, found behind the given and constituted elements, is the constant creation of ourselves by labor and practice and there is our true structure ... ". “The constant building up of ourselves by labor and practice”, of course, gives stability to our life, but it is possible without reflection, without awareness of the consequences of one’s work and practice, that is, it can be an unconscious self-formation. Obviously, it is impossible to consider such creation as our true structure, it far from exhausts the human resources of self-formation.

Of particular interest for the purposes of our study is the understanding of the problems of education Ivan (Ivan) Illich(1926 - 2002). In the book "Liberation from Schools" ("Deschooling Society", 1977), I. Illich criticized the school as a social institution. His criticism is aimed at destroying existing stereotypes: “the school teaches to confuse teaching with learning, instills the idea that education consists in moving from class to class, that a diploma is a synonym for knowledge, that the correct command of the language will allow you to say something new” . “Schools usually instill what Illich called passive consumption, uncritical acceptance of the existing social order, by virtue of the very discipline and regulation that is imposed on students. These lessons are not consciously taught: they are implicit in school routine and organization. This hidden program teaches children that their role in life is to “know your place and sit quietly in it.”

The statement of the Dean of the Faculty of Sociology of the Moscow Higher School of Social and Economic Sciences Dmitry Rogozin reveals another secret of education: “But, as I understand it, with the greatest fury and passion - with the passion of a believer, because he was a priest, and it was obvious - he attacked for mandatory plans, for journals, for grades. It always seemed to him that, in this way, the guys are taught to deceive the teacher, in the end, well, not to gain knowledge, but to adapt to the education system and the grading system.

I. Illich’s indication that “a person acquires knowledge primarily from extracurricular experience and professional practice based on interpersonal communication with the master” we cannot take literally, since the teacher can be the master with whom the student communicates. Most likely, the student's extracurricular world is a world of other opportunities, other values, other actions, possibly competing with the world of the school, creating a situation of choice for the student. The "network" model of education proposed by I. Illich reflects the real processes of education of a person studying in various schools or circles, at work or on vacation. The development of the initiative of the individual, his independence, the need for which I. Illich cares about, is quite consistent with our understanding of the tasks of reforming Russian education.

I. Illich's like-minded people include a Brazilian teacher Paolo Freire(1921 - 1997). Our appeal to his understanding of education is due to his statement of the problem of the formation of reflexive consciousness, which is significant for us as well, as a key one for the liberation of the people from prejudices and the enlightenment of their consciousness. “... Freye puts forward the idea of ​​raising consciousness as the goal of education. Consciousness coincides with his critical awareness of the fundamental inequality that exists in the modern school, and with social responsibility for education. Let us take note of the levels of consciousness allocated by P. Freire: the lower type is limited to the satisfaction of everyday needs, the intermediate type is characterized by fatalism and naivety, the higher type is responsible, dialogical, active.

The doctrine of language codes is aimed at revealing the social nature of human education Basil Bernstein(b. 1924). The idea of ​​his teaching is that children from families of different social status develop different codes, or forms of speech, that influence their schooling. “According to Bernstein, the speech of children from working-class families represents limited code - a way of using language that leaves unexpressed many of the assumptions that speakers assume are known to others. A limited code is a type of speech tied to its own cultural environment.<…>Language in the form of a limited code is more suitable for talking about ordinary events than for discussing more abstract concepts, processes or relationships.<…>The language development of middle-class children, on the contrary, according to Burstein, is associated with the assimilation complicated code- a style of speech in which the meanings of words can be individualized to match the characteristics of specific situations.<…>Children who have learned complex codes, Bernstein suggests, are more able to cope with the difficulties of formal schooling than children who have learned a limited code.

The teachings of B. Bernstein can (should) be supplemented by taking into account the role that gaming activity, especially intellectual games, has on the formation of the type of thinking.

The influence of the child's developmental environment on his choice of professional activity is also well known. For example, in agricultural universities there is the term "man from the earth", it is no coincidence that there are professional dynasties.

In conclusion of a brief review of the concepts of education, at least partially coinciding with our understanding of its essence, we will focus on one more concept aimed at realizing both the natural aspirations of a person - for freedom, for movement, for curiosity, for self-expression, for communication, for procreation. , and artificial - to reflection, to knowledge, to success. We are talking about a concept based on an understanding of the importance of the nature of pedagogical relations for the education of a person, an awareness of the need to form students' independence and reflection. The authors of this concept Carl Rogers(1902 - 1987) and Jerome Freyberg- American researchers.

An external factor in the creation of the concept was the increasing acceleration of changes in human living conditions, the content of scientific knowledge, and technical means of education. In the new conditions, education must solve a new problem - to teach a person to learn independently. The solution to this problem cannot be achieved by existing teaching methods. First, according to K. Rogers and D. Freiberg, it is necessary to realize that “teaching functions ... are overestimated” . "Teaching (presenting) knowledge makes sense in an unchanging environment". “We are faced with a completely new situation in which, if we want to survive, the goal of learning becomes facilitation of change and learning.<…>Variability, trust in dynamic (rather than static) knowledge - this is the only reasonable goal of education in the modern world.

Facilitation of learning is interpreted by the authors as a process “through which we ourselves can learn to live and contribute to the development of the student. I believe that the facilitative type of learning provides the opportunity to be in changing process, to try, design and find flexible answers to the most serious questions that concern humanity today. But do we know how to achieve this new goal of education? Or is she invisible...? My answer is this: we quite definitely know the conditions that induce a person as a whole person to independent, serious, investigative, in-depth teaching.<…>We know… that the organization of this kind of learning is not based on the teaching skills of a leader, not on his knowledge of a certain field, not on curriculum planning, not on audiovisuals or programmed learning, not on lectures and demonstrations, and not on an abundance of books, although each of these factors can be used as a valuable resource in one way or another. No, the promotion of serious learning relies on certain psychological characteristics of the personal relationship between the facilitator and the students. The following qualities give some idea of ​​a facilitator:

- authenticity facilitator, that is, he must be a person, and not play a social role; the teacher is a real person, not a sterile pipe "through which knowledge flows from one generation to another" .

- approval, acceptance, trust: approval of the student's feelings, his opinions, his personality as a flawed person; "basic trust" in the student, faith in his abilities.

- empathic understanding takes place when "when the teacher is able to internally understand the student's reactions, when he feels how the process of assimilation is perceived by the student ...". Empathic understanding is not evaluative understanding.

In short, facilitators are catalysts, stimulators of learning, releasing the potential of students. Thus, the authors believe that “if we want to have citizens who can constructively exist in the kaleidoscope of a changing world, we must free our children, allow them to become independent students. …This type of learner develops best (as far as we now know) in a growth-enhancing, facilitating relationship with human» .

The presented concept of K. Rogers - D. Freiberg is not absolutely new in theoretical terms, and even in practical terms, there are many teachers who, after getting to know her, identified themselves as facilitators. However, it is, of course, not necessary to talk about its wide distribution in Russia. The creators of the concept reflected its psychological parameters, our task is to comprehend its philosophical foundations.

So, K. Rogers and D. Freiberg propose, firstly, to rethink the meaning of teaching in learning, justifying this action by the accelerated development of technology, science, and the content of knowledge. The need to revise the role of teaching, we agree, is ripe. However, we must take into account, which the authors of the concept do not do, the moment of sustainability of any process, natural or social. In any case, the process of transition to new teaching methods should be gradual, while maintaining a share of the old quality in the new.

Secondly, we must be aware of the interplay in learning of man's natural and artificial strivings. It is possible that natural aspirations underlie artificial ones; obviously, the dialectics of their interaction is not well studied.

Thirdly, the stake on the development of students' independence should be combined with the development of their reflection in order to avoid possible social conflicts in their adult life.

Our review of the teachings and concepts of the philosophy of education allows us to present a general picture of the understanding of education by thinkers of the 19th - 20th centuries. The analysis of human education is based on the understanding of him as a natural (natural) and at the same time artificial (individual, social and social) being, which has a body, intellect, mental and spiritual qualities. Human education is focused on acquiring stable and changeable qualities, their contradictory unity, on the formation of independence and conscious participation of a person in his development. As a person grows up, the space of his life activity is constantly expanding, providing him with more and more opportunities to enrich his life world. Most researchers consider education as a process that takes place not only within the walls of a school or university, but in the space of a person's life world. An excursion into the history of teachings, in our opinion, confirmed the legitimacy of understanding education as a process of a person gaining conscious independence in mastering the spaces and times of his life, its past, future and present. Another result of turning to the doctrines of education is the selection of various parameters of its study, such as the level of development of independence, reflection, the ratio of natural and artificial, stable and changeable qualities, the development of living space and time of a person's life. Most researchers did not pass by the law of the eccentricity of human existence, expressed its content in their own way: L. Feuerbach - on the example of the formation of religious consciousness, K. Ushinsky - on the example of the soul's innate desire for activity, V. Pareto - with the concepts of "social balance" and " sense of integrity”, V.V. Bibikhin - by setting the task "to find oneself in the world", E. Husserl - by analyzing the relationship between the concepts of objectivism / subjectivism. The same series of examples include the expression of the essence of man by K. Marx, as the unity of man with his world public relations. Significant production of J.-P. Sartre of the question of the resources of self-formation. The question of the role of labor in education remains open. The identified problems and parameters of the study of education serve as the basis for the study of the sociality of education, to which we now turn.

"Knowledge Society". Philosophy of education. Innovative aspects in the development of education.

INTRODUCTION

"Knowledge society", "post-industrial society", "technocratic society" are popular terms in the media and literature on various topics, from scientific to popular. It's nice to think that we live in some special time, different from previous periods of history. In addition, the topic of preparing a person for the challenges and tasks of functioning at a special time, which education solves or tries to solve, is interesting.

The scope of the author's scientific interests is related to the development of an assessment system for production personnel in relation to the competence-modular approach of teaching and assessment in educational institutions. In this regard, the study of the general philosophical approach to the problem of education is of particular importance.

There is no person who, as a subject, object or critic, would not be interested in the topic of education. This is due to the relevance of the topic of the essay - "Knowledge Society". Philosophy of education. Innovative aspects in the development of education”.

The purpose of this work is to study the history, diversity of approaches and the current state of the philosophy of education, innovation and continuity.

The tasks are:

1) description of the history of the emergence and development of the philosophy of education;

2) identification of methodological problems of the philosophy of education, their influence on the formation of the goals and objectives of the education system;

3) revealing the connection between the philosophy of education and pedagogy;

4) study of the current situation, problems and prospects of the modern education system in Russia.

CHAPTER I: The concept of "knowledge society", terminological aspect.

The modern era of human development is perceived as unique. The passage of time has never seemed so fast. Changes in the social structure, the functioning of social institutions, social stratification, scientific knowledge understanding of the very essence of society, which occurred in the second half of the 20th and early 21st centuries, give reason to really consider our time special.

Revolutions: scientific, technical and social have changed the world from two sides: on the one hand, making it more comfortable and safer. A person can live longer and be less dependent on the influence of the natural environment and social cataclysms. On the other hand, the understanding of statuses, roles, interaction of groups of people, layers and categories of the population has changed. The fact that residents of different countries have achieved the abolition of slavery, equality, at least formal, of men and women, representatives of different races, religions and nationalities, speaks of the mutual influence of science and civilization in these processes.

Of course, the very approach to achieving knowledge has changed, the possibilities in this regard of different people.

“Consideration of the “knowledge-based society” as a new socio-cultural and civilizational phenomenon reveals the complexity of conceptualizing its initial settings. The reason is the ambiguity of the meaning-forming concept of “knowledge” for this phenomenon. Knowledge is an attribute of homo sapiens. The formation of man and the growth of the volume of knowledge obtained by him for adaptation to the world and for the ever greater adaptation of the world to his own needs are inextricably linked. And since historically human needs have systematically grown, the amount of knowledge necessary for self-realization and satisfaction of these needs has steadily increased. Naturally, the content of the concept of “knowledge” also changed, which began to cover not only specialized information in the form of concepts and judgments, but also the results of practical experience, traditions, rules, etc.”

The complexity of the issue lies not only in the maintenance of historical justice and the rejection of political tendentiousness, but also in the correct identification of signs of change, the criteria for assessing them as unique.

This term has been confirmed in the policy documents of UNESCO and the World Bank. This not only adds to its social significance thanks to the work of world experts, but also opens up a large number of questions, primarily of an ontological nature.

The term "knowledge" in different eras was interpreted in different ways.

In the pre-literate era, knowledge was secret, revealed the secrets of communication with higher powers. Hence its special character and special attitude towards its bearers. The invention of writing as a tool and product of knowledge is one of the most important stages in the development of mankind as a species. special attention an example of Chinese characters deserves here. Appearing in indefinite antiquity and formed into a common sign system in the VIII-VII centuries BC. hieroglyphs denoted a concept, not a sound. Therefore, they could be used by speakers of different dialects and phonetic forms. This feature of hieroglyphs made them not only a tool for transmitting information, but also a way of cultural interaction, maintaining stability. The languages ​​of the ruling dynasties changed, but the cultural code preserved in such writing was accessible and enriched by subsequent generations.

“In this position, one can see an analogy with the teachings of Socrates, who considered self-knowledge to be the most important task. It is noteworthy that already in Antiquity there was another interpretation: knowledge as a tool for successful activity. A supporter of this point of view was Protagoras, who by knowledge understood logic, grammar and rhetoric - branches of knowledge necessary for a general culture and based on broad education. At the same time, efficiency and usefulness are attributed not to science at all, but to techne, that is, skill, skills. Thus, techne as skill and knowledge as comprehension of the world were already different then, since the latter did not

associated with the ability to act. It is characteristic that both Socrates and Protagoras, who paid tribute to techne, did not consider it to be knowledge. As a skill or skill, techne could not be the basis for developing general principles, but only indicated a certain order of actions necessary in specific cases. Techne is characterized by an inextricable link with its specific bearer, a master whose skills and techniques can only be adopted after a long period of apprenticeship under him.

The classical ideas of Plato and Aristotle determined the conceptual framework of the semantic spectrum of the concept of "knowledge" in the European philosophical thought of the "axial time".

In the era of Plato and Aristotle, knowledge was not opposed to

virtue, but was considered in unity with it.

The invention of printing was essentially a landmark: knowledge became as accessible as resources were available. It was no longer thought and status, but money that determined whether a person would be literate, whether he would comprehend the true teaching, whether he would make his own contribution to science. The rejection of the sacredness of knowledge in a growing and prosperous Europe led to an explosion of scientific and social innovations. And as a result, the opinion has taken root that only a lack of knowledge prevents humanity from being happy and prosperous. The learned monk was replaced first by an alchemist, and then by a secular thinker: philosopher, physicist and engineer.

However, the connection with the mystery, religious or otherwise, lost at this time, led to the loss of the very meaning of ancient knowledge - as a virtue more than a set of facts and theories. Knowledge became vocabulary, it is not by chance that the main work of the Enlightenment was the Encyclopedia.

In the 19th century, humanity faced the "dictatorship of laboratories". Philosophy was declared outdated: it was not capable of creating machines that could move or kill. However, already in the novel by Mary Shelley "Frankenstein" the problem of the limit and ethics of knowledge, its connection with virtue, was realized. Using the example of a scientist who received opportunities, but not morality, it becomes clear that being God is not the same as turning on an electrical device that gives light.

Thus, in the dispute between physics and philosophy, it became clear that philosophy is something more than science.

The 20th century brought new advances in technology and, at once, disappointment and fear. Most of the members of the "Manhattan Group" besieged the governments of the countries with letters about the inadmissibility of using their invention - the atomic bomb. The successes achieved in cloning led to an almost simultaneous ban on human cloning. This has created legal and ethical - as yet unsolvable - problems.

According to Umberto Eco, “humanity has not yet recovered”: the growth of opportunities is far ahead of moral development.

Knowledge is both vocabulary and wisdom. Skill and virtue. The capacity for action and the power to refuse it.

Modern features of society fit into various names of the time period:

- "society of knowledge" (P.Drucker, N.Shter);

- "risk society" (N. Luhmann, W. Beck);

Post-industrial society (D. Bell, E. Toffler);

Information Society (D.Bell);

Network Society (M.Castells);

Society as a system of communications (N. Luman);

Postmodern culture (P. Kozlowski).

Common features of such a society:

Availability of information both in a systematic way and in the form of any flow;

Easier access to various forms of education;

Identification of the method of transmitting the information itself with its content;

The problem of information overload;

The problem of non-critical perception of information;

Actually network social institutions (blogs, social networks, network approval, voting or bullying, online trading, dating and communication, remote financing, etc.)

In a sense, the Internet is the modern agora of the Golden Age, where everyone is free and equal, can speak out and gain power and influence.

But just as in ancient times, a person does not solve the main problems:

Education has become more accessible. Perception is not. A person is not able to biologically assimilate more bits of information, perceive it critically and use it in their activities. It becomes practically unimportant where a person read the information from: from a book or from a liquid crystal screen. And most importantly, the availability of knowledge did not lead to progress of humanity itself. A blog entry, like a book read, is a sign, a pointer, a call. But whether a person will follow him is unknown.

The Internet, having made communication accessible, has not made a person a citizen of the world. Of course, it has become easier to find a hotel in an exotic country, a husband abroad or a rare book. However, a significant problem is “loneliness in the city”. Network interaction is perceived as more lightweight, outwardly simple, and therefore less valuable. If earlier, despised by Fonvizin and any schoolchild, Mrs. Prostakova relied on cabbies who compensate for ignorance of geography, now we, considering ourselves not stupid, use navigators and electronic guides, believing that time should be spent on something more important than memorizing facts. What do we spend on? Excess time and additional opportunities do not lead to the growth of a person as a thinking and spiritual being.

The knowledge society does not solve the problems set by the Enlightenment, but only sharpens and actualizes them, not finding solutions.

CHAPTER II: PHILOSOPHY OF EDUCATION: ESSENCE AND SPECIFICITY.

“Philosophy of education (hereinafter - PE) is a research area of ​​educational knowledge at its junction with philosophy, analyzing the foundations of pedagogical activity and education. Their goals and ideals, methodology of pedagogical knowledge, methods of designing and creating new educational institutions and forms…. The term “FO” itself arose in the first quarter of the 20th century. It can be recalled that the problems of education are discussed by Plato, Aristotle, Jan Amos Kamensky, Locke, Herbart. A whole epoch in the development of philosophy is directly connected with the ideals of enlightenment. And in the philosophy of the 19th century, the problem of human education was considered as central (for example, by Herder, Hegel, and others). In Russia, it was central and in pedagogical ideas V.F. Odoevsky, A.S. Khomyakov, P.D. Yurkevich, L.N. Tolstoy. This period can be called the period of the proto-philosophy of education.

In the twentieth century, many philosophers applied the principles of their philosophy to the study of education (for example, D. Dewey, M. Buber and others). Moreover, it should be noted that philosophy, referring to pedagogical theory and practice, was not limited to reflection on the existing education system, its goals and levels, but put forward projects for its transformation and construction. new system education with new ideals and goals.”

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

1. background FO - the origin of the philosophy of education through the intellectual history of philosophical thinking about education, starting with the disclosure of the relationship of Greek philosophy with "paideia", where paideia(Greek παιδεία - “raising children”, cognate with παιδος “boy”, “teenager”) - a category of ancient Greek philosophy corresponding to the modern concept of “education”, passing through all classical philosophical systems in their connection with educational knowledge until the beginning of the 19th century (Socrates, Plato, Aristotle, Augustine, Montaigne, Locke, Rousseau, Kant, Hegel, Scheler, etc.).

2. Protophilosophy of Education(transitional stage: 19th - early 20th century) - the emergence of some prerequisites for FD in the systems of general philosophy, which coincides with the isolation of education, the growth and differentiation of educational knowledge (J. Dewey, I.F. Herbart, G. Spencer, M. Buber and etc.)

3. Formation of the Federal District(mid-20th century) - education acts as an autonomous sphere, educational knowledge distances itself from speculative philosophy, at the junction between them, a philosophy is emerging that specializes in the study of educational knowledge and values, i.e. philosophy of education.

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

Creation in the mid-40s of the Society for the Philosophy of Education in the United States, and after the war - in European countries, the publication of specialized journals, textbooks and reference publications on the philosophy of education (for example, Philosophy on Education. Encyclopedia. New York, 1997), organization in 70s specialized departments in the field of physical education, etc. - all this meant the creation of social and cultural conditions for the formation of a scientific and educational philosophical community and the identification of actual problematic situations in the education system.

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

A slightly different version of periodicals, taking into account the links with in-depth studies of a person and various aspects of his being, are given by A.P. Ogurtsov and V.V. Platonov:

“The historical explanation of the social and spiritual foundations of PhD is complicated by the fact that the history of this philosophy has not yet been written in any holistic form, which makes it possible to clearly and concisely represent the main shifts in its content and, accordingly, periods of development.

... It is possible to formulate a general scheme for periodization of the history of the FD:

1. Prehistory of FD. She. Certainly. Differently understood and differently dated…. Starting with the disclosure of the relationship of Greek philosophy with "paideia", passing through the entire sequence of classical philosophical systems in their connections with educational knowledge up to the beginning of the 19th century.

2. Transitional stage (protophilosophy of education): XIX-beginning of the XX century. Emergence of some prerequisites of FD in the systems of general philosophy. At the beginning of the 20th century, the PO appears in the form of “journalistic” offshoots of philosophical systems (like the concept of Bergson or Dewey), fruitful for educational thought. Physical education is also an academic discipline taught by philosophers who often do not know pedagogy, or teachers who often do not know philosophy. This is not a specialized FO. However, this approach continues in many educational institutions to this day, in particular, in Russia.

3. Becoming. The middle of the 20th century: education acts as an autonomous sphere, educational knowledge distances itself from speculative philosophy…. In Europe, these premises are presented by Fichte, Natorp, Spencer, Russell, Whitehead. Dilthea, Dewey... The development of the main ideas of the PhD does not contradict the new anthropological data: “not so that philosophical reflection gives grounds. Which will determine educational research, but, rather, on the contrary: all new empirical data about a specific educational life, all new comparisons with the changing spiritual and social conditions of a certain time require all new, modified thinking, which then illuminates a special study back. …. Purely positivist pedagogy divorced from philosophy will not achieve its own goals.

The current state of the PhD is due to its connection with its foremother-philosophy. Philosophy, like the colossus of Rhodes, stands on two banks at once:

“Problem nodes for all types of philosophical dialogue exist primarily where other spheres of spiritual culture mutually intersect with philosophy. Where different philosophical trends come into contact, where philosophy addresses social reality….. .

1) Philosophy and the social sciences are in continuous dialogue. … Overcoming confrontation, both philosophy and special sciences receive new impulses for mutual development.

2) The dialogue (even polyalogue) between all kinds of philosophical trends and concepts does not cease.

3) A peculiar dialogue exists between philosophy and the social demands of society."

There are two main, at first glance, contradictory areas of FD:

1) Empirical-analytical direction. PhD based on Gestalt psychology, while transforming, approaches postmodernism. “A fairly clear form of the empiric-rationalistic approach is the critical-analytical FD, oriented towards the philosophy of science of K. Popper is also linguistic. (Language analysis based on logic). Its goal is to identify various forms of educational knowledge with the help of language (I. Sheffler, R. Peters). Within the framework of this direction, the critical-rationalistic FD is actively developing (V. Bretsinka, G. Tsdarcil, F. Kube, K. Klauer, R. Lochner, L. Rössner). It considers itself as a methodological substantiation of "experimental-scientific pedagogy". This scientific part is separated from scientific teachings in general, humanitarian concepts in general, associated with values.

This direction, set out with expedient simplicity and at the same time strict requirements for methodological logic, is an attempt to “check harmony with algebra”, but not only from the standpoint of craft and skill, but also a conceptual approach to the formation of a person in a new society.

2) Humanitarian direction FD represented by the works of A. Bergson and D. Dewey (at an early stage).

Hermeneutics (G. Zero, E. Veniger, V. Flitner), existential-dialogical approach (M. Buber), pedagogical anthropology in the classical version (I. Derbolov, O. Bolnov, G. Roto, M. .Lavenfeld, P.Kern, G.Wittig, E.Meinberg), postmodern philosophy of education (D.Lenzen, W.Fischer, K.Wunsche, G.Gizeke, S.Aronowitz, W.Doll).

In the history of the development of the two directions, one can observe their mutual complement and mutual influence.

During the period of formation in each of the concepts, the tendency to self-affirmation and isolation from other theories prevails.

Since the mid-1960s, it has been discovered that concepts have developed that cannot be reduced. Accordingly, there are tendencies to build constructive systems, while the focus is on the task of comparing the empirical-analytical and humanitarian approaches.

From the beginning of the 80s. unfolds criticism of the above systems from the position of postmodernism.

In the second half of the 90s, an alternative was put forward - reconstruction.

One of these areas was the pedagogical anthropology of the late period. It acted as an alternative to totalitarian education and pedagogical thinking. Pedagogical anthropology is aimed at synthesizing options within the humanitarian approach and, further, this whole approach with the empirical-analytical one. The synthesis of these parts involves the construction of an image (model) of a person in the space of education.

The critical-emancipatory FD strives for a synthesis of approaches, moreover, it gravitates toward the empirical-analytical one, especially towards sociological and political science issues. … sociological interest determines the educational and scientific interest: the education of subjects of social emancipation, capable of communicative action.

CHAPTERIII: A modern approach to building the education system in Russia based on a philosophical understanding of knowledge.

« The idea of ​​humanitarian orientation of knowledge in the context of global problems and the survival of mankind requires its embodiment in the fundamentalization of education, in its non-classical form based on humanistic principles and the universal scientific picture of the world.

Considering such a problem as the humanitarization of education, it is necessary to understand its synthetic nature - the unity of general cultural and professional training aimed at ensuring the all-round harmonious development of a person. In a period of increased flow of information, maintaining mental health requires the ability to highlight the main thing and limit this flow, guided by the principle of selectivity. The ability to navigate information, the best way to use educational and additional material allows you to maintain the integrity of the worldview and increases the student's creative potential.

The modern economic and social system places increased demands on the content and methods of education, including in Russia.

Taking into account the requirements of focusing on the basic principles of organizing a single European educational space within the framework of the Bologna and Copenhagen processes, a competence-modular approach was adopted as the basis for the reform of the vocational education system. The actual set of knowledge is being replaced by the ability to solve professional problems in relation to a particular specialty.

The transition to competence-oriented education in Russia was normatively enshrined in 2001 in the Concept for the Modernization of Russian Education for the Period up to 2010 and Priority Directions for the Development of the Educational System of the Russian Federation (2005).

It is assumed that the employer assesses the competencies of specialists when hiring, studying the certificates of mastering professional modules and the "portfolio" of yesterday's student, containing information about educational work, completed projects and participation in extracurricular activities, and can draw a conclusion about the professional attractiveness of a candidate . The advantage of this innovation is the flexibility of the content of the professional modules, especially in the field of the variable part, the possibility of annual correction of educational and practical work, taking into account the requirements of the employer-customer.

At the moment, professional standards have been developed for working specialties, taking into account not only the complexity of the work, but also the factor of responsibility, safety requirements, place in the production cycle of the enterprise, the degree of independence of the work itself and decision-making. These standards are used both in the conditions of the initial assessment, and in the process of assigning ranks, incremental coefficients and coefficients of labor participation in the organization of team work, certification requirements and determining professional compliance.

In contrast to the Western approach, the Russian education system assumes an orientation towards the collectivist consciousness, traditionally developed in a communal society. Also an important feature of the Russian education system is taking into account the traditional Russian messianism - the desire to enlighten and correct the very nature of the student.

Borrowing Western practices can become an additional impulse in the development of the Russian education system. Without pretending to generalize, I will give an example of a project work methodology that definitely and directionally affects the implementation of a practice-oriented approach.

Back in 1981, the International Congress on Science and Technology Education was convened. Its purpose is to develop a research program and terminology on the topic "Education in the field of science and technology". “First of all, the changed goals of the study attract attention. If in the 60s the research field ... was focused on the need to form a national cadre of technicians and engineers, then in the 80s the emphasis changed - the focus was on the continuity of education, the orientation of students towards success in technology and science, and attitudes towards science.”

From the standpoint of the tasks of the Russian education system, described in the development program until 2010, these approaches have been embodied and continue to be developed in the regulatory documents of the Ministry of Education of the Russian Federation. The transition to competence-oriented education in Russia was normatively enshrined in 2001 in the Concept for the Modernization of Russian Education for the Period up to 2010 and Priority Directions for the Development of the Educational System of the Russian Federation (2005).

The basis of the approach is the creation of professional modules for each of the specialties while coordinating the requirements for graduates with the employer in such positions as learning objectives, selection and structuring of learning content, organization of the educational process, monitoring and evaluation of results.

Since May 2014, a draft law on the mandatory consideration of professional standards in the assessment of personnel of state-owned enterprises has been under consideration. However, the private sector still poorly coordinates its requirements for graduates with the content of professional modules, which is difficult and unprofitable for small and even medium-sized businesses.

The goal of education is not only to transfer to the student a set of knowledge, skills and abilities in a certain area, but also to develop an outlook, interdisciplinary intuition, the ability to make individual creative decisions, to self-study, as well as the formation of humanistic values. All this is the specificity of the competence approach. Its implementation presupposes a shift in emphasis to the developmental functions of education, to the formation of the personality of a future specialist in the process of learning, his harmonious spiritual and moral development, high psychological stability and readiness for useful work.

Thus, the training of personnel takes place in the conditions and in accordance with the accepted sustainable values ​​of the "knowledge society". These conditions are the variability at the level of technology, the availability of information, the wide possibilities for the dissemination of ideas, the value of information as the main economic product. Project activity educational institutions along with the classical preparation returns us spirally and dialectically to the position classical knowledge– as wisdom, potential and skill.

CONCLUSION

In this paper, the concepts of "society of knowledge", knowledge as such and the philosophy of education were considered. A comparative analysis was made of various areas of the philosophy of education, the history of their origin, the influence of various philosophical teachings on the philosophy of education; their common features from the point of view of the object and methods are noted, the tendencies towards integration and mutual enrichment while maintaining the uniqueness of the approach are indicated.

The result of working with sources in preparing the abstract was the understanding of the special function of the philosophy of education as a set of methodological approaches and an ontological approach to the problems of educational activity within the framework of modern civilization.

In the third part of the work, the Russian and Western approaches in educational activities were correlated from the standpoint of the integrating influence of the adopted international acts, the westernization of the Russian system under conditions of an adequate response to unique cultural characteristics.

It becomes obvious that the philosophy of education is a young and dynamically developing branch of philosophy with great potential in a rapidly changing reality.

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