13 interests, values, and ideals of the teacher are reflected. Value characteristics of teaching activities

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Spiritual and moral values ​​in a pedagogical context as a source of creative human activity

Kozlova Tamara Andreevna

Ph.D. ped. Sciences, Associate Professor of the department.

general and social pedagogy

Voronezh State Pedagogical University, Voronezh, Russia

The topic of education is becoming more and more relevant on the agenda of modern reality. Personality education in any era has attracted attention. In the article, the author reflects on the components of personality: spirituality and morality, and their relationship. The author also proceeds from the fact that the source of human creative activity lies in his spiritual and moral values

Key words: EDUCATION, SPIRITUALITY, MORALITY, IDENTITY, ENVIRONMENT, SOCIALIZATION, VALUES, CONSCIENCE

In modern reality, we note the awakening of interest in the problems of spiritual and moral education, in culture Russian people. The person becomes the center of attention, both from the state and the Orthodox Church. Problems of spiritual and moral education were considered in the studies of such teachers, psychologists, philosophers as V.A. Belyaeva, N.A. Berdyaeva, P.P. Blonsky, V.P. Vakhterova, K.N. Ventzelya, I.A. Ilyina, P.F. Kaptereva, P.F. Lesgafta, N.I. Pirogova, M.M. Rubinshteina, K.D. Ushinsky and others.

Today, attempts are being made to consider the educational process in the context of its integrity and modernity. Modern paradigm education dictated the requirements not only for the organization educational process, but also to the preparation of the teacher, to his competencies. The peculiarity of innovations, in our opinion, is expressed in the fact that they are associated with the revival of spiritual and moral culture in the context of domestic education.

Throughout human life, education, both theoretically and practically, considered different approaches and processes towards personality development. The tasks of education are related to time, to the processes of development of society. Today it can be argued that the most pressing issues in our time in the theory of education are: individual and social education. The features of individual education and social education lie, in our opinion, primarily in psychological and pedagogical support.

Life is so diverse, and the extent to which a person masters experience, masters forms of being, spiritual and moral values, the extent to which his mission on Earth will be fulfilled.

When solving the problem of socialization of students, it should be remembered that this process should be based on individual education in accordance with natural, age and individual characteristics. Otherwise, the socialization of the individual (without taking into account the individual component) will absorb the person and his individuality; his existentiality will be lost. And at the same time, individual education of the individual should not be absolutized, because this can lead to a distortion of the social component of the personality. Development-oriented education individual personality will not only distort her socialization, but also cause harm to both society and the individual herself. The “I” will dominate the collective, and the individual will be unable to perceive those around him (their pain, suffering, joy, etc.). Therefore, a person will be successful if upbringing includes both individual and social components.

Let us highlight the main components of individual success:

Personal social identification;

Mastering the way of life at different periods of one’s development;

Self-realization in the professional sphere, in the personal sphere, in the family sphere;

Awareness of oneself as a subject, a citizen of one’s Fatherland, the world;

Spiritual self-determination and self-actualization, etc.

In our time, we observe the impoverishment of man in his spiritual and moral components. It is as if the personality becomes isolated on itself, its life activity, self-affirmation, etc. due to detachment from other people, from creation for the benefit of society, from the creation of the common, from cultural and historical origins, which in the future leads to the loss of the meaning of life. S.A. Domuschi, the priest writes that the moral state modern man Social automation, which leads to isolation from society, and mass culture, which leads to increasing dependence on imposed stereotypes, are also influential.

The desire for material well-being, love of money, and voluptuousness increasingly fills the lives of young people and thereby negatively affects their spiritual, social formation and development. Therefore, it is becoming increasingly difficult for teachers to educate teenagers and young people. The process of education is complicated by the fact that pedagogical activity must include both differentiated and integrated approaches, as well as personal, individual, etc., based on the humanistic paradigm of education.

The focus of humanitarian pedagogy is the person, his creative capabilities and abilities. And the teacher’s task is to reveal these same opportunities and abilities of the student; create conditions for self-realization, self-affirmation and, in general, for socialization in society. We are surrounded by many people with their own interests, capabilities, desires, interests, and how humane or selfish they will be depends on the environment created by parents, the teaching community, adults, etc. Depending on what values ​​are instilled in the pupil, his life will be determined in good and evil. Therefore, we consider an important principle of educational interaction to be the principle of cultural conformity. Through comprehension of the values ​​and norms of a specific national and regional culture.

The principle of cultural conformity presupposes the familiarization of a person with the various cultural values ​​of an ethnic group, society, and civilization as a whole; to everyday, material, industrial, spiritual, religious, intellectual, moral culture (which determines the relationship to nature, society, people, and oneself). Hence the corresponding methods and forms of the educational process.

IN modern conditions Often changes in society turn out to be not only unsuccessful, but also meaningless if they do not find support in the spiritual and moral life of the individual and are not supported by adequate changes in culture and education. The education of a person should be based on spiritual and moral values, which will contribute to his activity in the environment, in self-realization, in self-improvement, etc. Without a spiritual and moral component, there is no personality, and therefore no active citizenship.

Turning to the philosophical, cultural, pedagogical heritage, one cannot help but pay attention to such a concept as “environment”, its essence and influence on the individual. The theory of environmental approach was developed by Yu.S. Manuilov. It is in the environment that human education develops. At the same time, it should be pointed out that personality also influences the environment. Therefore the environment will not be stable. And the importance of the environment in education cannot be denied, as noted by scientists - researchers involved in the problems of education (B.N. Almazov, V.G. Bocharova, Yu.S. Brodsky, E.P. Belozertsev, Z.A. Galaguzova, A. V. Mudrik, V. D. Semenov, V. A. Slastenin, etc.). The Federal State Educational Standards put into effect reflect the creation of an educational environment both in training, education, and in the educational institution in general. And here it is necessary to consider the problem of training teaching staff. Only the spiritual and moral personality of a mentor is capable of instilling spiritual and moral values ​​in the student.

Each time is characterized by its own cultural and educational environment (CES) - the place where a person develops, where students interact with teachers; a place where culture and education, theory and practice, environment and people, spirituality and morality, heritage and modernity come together. The cultural and educational environment makes a person a cultural person, a citizen, a professional, and a family man. Achievements modern science, including the works of domestic philosophers and psychologists, teachers and physiologists, lawyers and geneticists, indicate that only in a social environment in the process of targeted education does the formation of a person as an individual occur. But any environment must be built on a fundamental heritage, which requires the study of pedagogical local history.

The use of pedagogical ideas of spiritual heritage in modern pedagogy is necessary. In our country there are a large number of cities, villages, villages, towns with their own identity, dialect, with people who have distinguished themselves in such areas of life as painting, science, music and literature, etc.

The school, as a center of living culture, is designed to ensure the social and spiritual maturity of the younger generation. This problem can be solved only with the culture-forming nature of the entire educational process, in which we strive to holistically and harmoniously present the values ​​of material and spiritual culture, the foundations of professional technologies and the leading spheres of art, craft, economic culture, legal culture, work culture and family relations.

In the process of development of society on modern stage The spiritual culture of a person acquires special significance. Culture has the ability to influence the entire social sphere; society has long recognized the beneficial role of universal human values ​​in the formation of the moral and spiritual foundations of the individual. In the most general sense, culture is a historically determined level of development of society and man, expressed in the forms of organization of people’s life activities, as well as in the material and spiritual values ​​created by them. This content of the concept of “culture” is reflected in the diagram, from which it is clear that, according to the nature of cultural values, culture is divided into material and spiritual. It is the problem of educating spiritual culture that is currently coming to the fore because it covers the activities of human consciousness and emotions and the products of spiritual production. All this allows us to consider the education of spiritual culture a priority direction of social education.

Let's consider one of the classifications of spiritual culture:

By level of application - metatechnology at the level of state policy;

The philosophical basis is humanistic technology, covering a variety of philosophical concepts;

In terms of orientation towards areas of personal development - educational technology that affects all areas of personality;

According to the concept of mastering experience, it is a technology that uses all channels and mechanisms of influence;

By the nature of the content - penetrating technology;

By organizational forms - technology that uses all forms of interaction between subjects (from individual to mass);

By methods and means - technology that uses the widest range of them;

In terms of approach to the child and educational orientation - personality-oriented technology;

In matters of goal setting, this technology highlights the position of society and the position of the consumer (children, adolescents and youth). From the perspective of the interests of society, the following goals can be considered:

Transmit, preserve and develop the culture of society;

To form a well-rounded person;

Raise the cultural and educational level of the population;

Transmit the experience of generations and support folk and family traditions;

Form and support spiritual, moral values, beliefs and behavior patterns;

To foster citizenship, patriotic feelings, and multicultural consciousness.

From the consumer's perspective:

Help self-development, self-education, self-determination and self-education;

Provide assistance in life self-realization and self-actualization;

Satisfy and develop moral and aesthetic needs;

Develop the creative sphere of the individual.

Today we are seeing a new approach to considering spiritual culture, which is based on the following provisions:

1. Culture is the basis of socio-economic recovery. Man is the creator of culture on the principles of morality and spirituality.

2. Integration of traditions and innovations in the development of society.

3. Pedagogical heritage of cultural, historical, social and pedagogical experience, etc.

4. Creativity is the basis for solving all vital problems.

Currently, the discussion on the relationship between spirituality and morality in education is being updated. On the one hand, spirituality and ascent to it are possible if a person has a moral foundation; on the other hand, that spirituality is primary, because spiritual person, already carries morality. The author does not undertake to assert and prove one of these points of view, at the same time he notes that, to a greater extent, this depends on the understanding of spirituality and the level of mastery of spiritual values, as well as approaches (secular and religious), etc. Deepening into This problem occurs depending on social foundations, the vector of development of society, etc.

At the same time, we believe that morality is a generally accepted concept in society, not identified with Truth (deity) and other components of spirituality. But the presence of such a category as conscience occurs both in moral education and in spiritual education, and not only conscience, for example, love, patience, mercy, etc. Turning to modern reality, our observations show that a person with moral principles is more ready to master spiritual values.

In education, especially in edification, we often resort to the term conscience. However, this concept should not be idealized, because conscience may become distorted. A person has, in addition to conscience, reason, will, etc., and depending on a person’s aspirations, dominance over conscience is possible, which leads to its distortion, becoming an “evil conscience.” Often, at first glance, a good deed turns into evil. A person often enters into a struggle with conscience, proving to himself and others, justifying his actions, convincing himself of the correctness of his action. There is another way when a person takes an action lightly. Describing this path, Ilyin writes that such a person “does not solve problems; it is pretended that they do not exist at all.”

By performing various actions, a person thereby realizes a certain identity: family, professional, moral, etc. Identity can also be subjective, when a person evaluates himself, and objective, when the evaluation comes from the environment. When identity is not updated for a long time, it becomes distorted, devalued, or lost.

The education of moral qualities of an individual is based on understanding and mastering moral values, constituting universal human morality.

The goal of an educational institution is, in our opinion, to transform education from a way of educating a child into a mechanism for the development of culture, the formation of an image of the world and man in it. The main mission of education and upbringing is to form social responsibility in a child or young person, i.e. awareness that the fate of the world is in the hands of humanity and a specific person (according to V.S. Shadrikov).

Today, teachers are actively engaged in the patriotic education of the younger generation, the emphasis in which is on military-patriotic, local history and civil components. This is explained, in our opinion, by the fact that we still cannot come to terms with the concept of spirituality (this is due to our atheistic upbringing), and therefore cannot accept it. This is a complex and problematic issue. To accept means to live and act in a spiritual context. We, despite our morality, are still far from realizing spirituality and our mission as a spiritual person.

Each historical period of human development has its own specific hierarchy of cultural values. Value as a term is actively used in the context of philosophy, sociology, pedagogy, explaining certain phenomena of reality. At the same time, in any of these contexts, value acts as a standard. Values ​​are regulators of a person’s relationship to the surrounding reality and at the same time are a product of human life. Therefore, they can be divided into types: material, spiritual, moral, etc., and this explains the ambiguity of the concept of “value”, different approaches to the study of values ​​and their development. The acquisition of values ​​by a subject actively occurs when he is included in a social environment with its characteristic values, in a cultural educational environment, into the microenvironment. The subject, on the one hand, accepts the environment, i.e. socially adapts and therefore develops; on the other hand, the subject influences the environment. Thus, mutual enrichment of both the subject and the environment occurs. If we talk about the mechanism of assimilation of values ​​in the microenvironment (group), then such a mechanism is social identity.

Speaking about the acceptance of values ​​by a subject in the context of psychology, it should be noted that psychology considers this problem deeply and multifacetedly. There are a large number of works in psychology that consider this problem. So A. Maslow wrote: “The state of being outside the value system is psychopathogenic. A human being, in order to live and comprehend life, needs a frame of reference, a philosophy of life... almost to the same extent as sunlight, calcium and love."

Let's dwell on pedagogical values.

Pedagogical values ​​according to V.A. Slastenin are those features that allow not only to satisfy the needs of the teacher, but also serve as guidelines for his social and professional activity aimed at achieving humanistic goals. Pedagogical values ​​depend on social, political, and economic relations in society, which largely influence the development of pedagogy and educational practice. With changes in social conditions of life, the development of the needs of society and the individual, pedagogical values ​​are also transformed. Pedagogical values ​​differ in their level of existence. On this basis, personal, group and social pedagogical values ​​are distinguished. The system of value orientations contains not only cognitive, but also emotional and volitional components that play the role of its internal reference point. It assimilates both socio-pedagogical and professional-group values, which serve as the basis for an individual-personal system of pedagogical values. This system includes:

Values ​​associated with an individual’s assertion of his role in the social and professional environment ( public importance teacher's work, prestige pedagogical activity, recognition of the profession by the closest personal environment, etc.);

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

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

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

Values ​​that make it possible to satisfy pragmatic needs (the possibility of obtaining guaranteed civil service, wages and vacation duration, career growth, etc.).

In the process of individual self-improvement, which is accompanied by the comprehension of spiritual values, the development of which distinguishes the individual from communities. A person who has comprehended spiritual values ​​is more ready for compassion, community, and co-creativity. Spiritual values ​​are directed against wars, and at the same time for the defense of the Fatherland, even to the point of self-sacrifice. Spirituality is the core basis of personality. Spirituality is “a person’s aspiration to certain higher values ​​and meaning, an ideal, a person’s desire to remake himself, to bring his life closer to this ideal and to internally free himself from everyday life” (V.I. Dal).

Russian philosophers play a special role in understanding spirituality late XIX- beginning of the 20th century - A.S. Khomyakov, V. Solovyov, V. Rozanov, N. Strakhov, N. Berdyaev, P. Florensky, S. Bulgakov and others. In their opinion, this is a specific way of personal being.

Interesting are the opinions of psychologists V.I. Slobodchikova and E.I. Isaev who consider spirituality as the meaning of life..... Spirituality is the deepest essence of man as a tribal being. Man is represented by them as a natural, corporeal being, as a conscious individual, as a participant in the cultural life of society, as a subject of creative and conscious activity. And this gives grounds to talk about spirituality as a natural state of a person.

Having analyzed the views on spirituality of individual researchers, spirituality can be considered as the highest need of a person to understand his mission, to strive for the continuation of his life in the spiritual plane (eternity), therefore, to build his relationships with the outside world on the principles of goodness, love, service, etc. P.

Spirituality can be divided into external, related to the social (morality, development of science, technology, etc.) and personal, including self-improvement, self-awareness, one’s own mental activity, etc.

I.A. Ilyin considered personal spirituality as a “perpetual motion machine” of social, state, economic, cultural construction, as a source of the power that created Russia. He especially emphasized that personal spirituality in Russia built a family, raised children, nurtured and endured Russian art, starting from Orthodox icon painting and ending with Russian music of our days; created Russian science, found a special expression in the Russian army, manifested itself in local, estate and church self-government, in cultural (musical, theatrical and school) organization, in the economic creativity of the Russian peasants, merchants and nobility.

At present, when young people are absorbed in material values, it is necessary to pay special attention to the formation of spiritual needs and creative abilities based on spiritual values. Therefore, today teachers are puzzled by the problems of meta-pedagogical education.

Let's consider the algorithm for the formation of spiritual values ​​based on the model of the formation of personal values ​​by M.R. Bityanova:

1. The teacher lives with the child in value-based situations (life, play).

2. Organization of highlighting their value meaning for the child, the value quintessence.

3. Stimulating the child’s awareness of values ​​and reformulating them into the language of his experience.

4. Living and gaining personal experience of value attitudes and value choices in pedagogically controlled situations.

5. “Independent” life activity of the child with the possibility, with the help of the teacher, of special “reflective-value stops to life situations.”

As we see, this model assumes the interactive activity of the subject.

Thus, the functions of education are multifaceted and are aimed both at preparing new generations for independent life, human development, and at shaping the image of a person. By shaping the spiritual, moral, intellectual, cultural potential of an individual, we thereby contribute to the development of society in a specific context of values.

spiritual culture pedagogical value

Literature

1. Aleksandrova E.A. Pedagogical support of cultural self-determination as a component of Freedom pedagogy [Text] /E.A. Alexandrova - Saratov: SSU Publishing House, 2003. 200 p.

2. Belozertsev, E.P. Cultural and educational environment of the Lipetsk region: the inevitability of studying [Text] / E. P. Belozertsev // Materials of the regional scientific and practical conference “Regional aspect in the education and upbringing of students.” - Lipetsk: LGIUU; Elets: Yerevan State University named after. I.A. Bunina, 2003. pp. 7-14.

3. Domuschi S.A. Religious and moral identity in modern Russian society [Text] //A.V. Parshintsev National - cultural identity in modern Russia: origins, features, prospects - St. Petersburg: Aletheia Publishing House, 215. 592 p.

4. Ilyin I. A. On resistance to evil by force // Collection. cit.: In 10 volumes. T. 5. M., 1996.

5. Kozlova T.A. Cultural and educational environment as a condition for the formation and development of spiritual and moral personality [Text] / T.A. Kozlova Materials of the IX International scientific conference“Acmeology: personal and professional development of a person” - Moscow, June 1-15, 2014

6. Maslow A. Self-actualization of people: a study of mental health. Well practical psychology/A. Maslow - M.: Psychologist, 1992. - 354 p.

7. Pedagogy: Textbook. allowance / V.A. Slastenin, I.F. Isaev, A.I. Mishchenko, E.N. Shiyanov. - M.: Shkola-Press, 1998. - 512 p.

8. Slobodchikov V.I., Isaev E.I. / IN AND. Slobodchikov. Psychology of human development. - M.: School press, 2000. -174 p.

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

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

Group pedagogical values can be presented in the form of ideas, concepts, norms that regulate and guide pedagogical activities within certain educational institutions. The set of such values ​​is holistic in nature, has relative stability and repeatability.

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

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

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

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

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

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

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

The goals of pedagogical activity are determined by specific motives that are adequate to the needs that are realized in it. This explains their leading position in the hierarchy of needs, which include: the need for self-development, self-realization, self-improvement and the development of others. In the minds of the teacher, the concepts of “child’s personality” and “I am a professional” turn out to be interconnected.

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

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

Values-attitudes provide the teacher with expedient and adequate construction of the pedagogical process and interaction with its subjects. The attitude towards professional activity does not remain unchanged and varies depending on the success of the teacher’s actions, on the extent to which his professional and personal needs are satisfied. The value attitude to pedagogical activity, which sets the way the teacher interacts with students, is distinguished by a humanistic orientation. In value relations, the teacher’s attitude towards himself as a professional and an individual is equally significant. Here it is legitimate to point out the existence and dialectics of the “Real Self,” “Retrospective Self,” “Ideal Self,” “Reflective Self,” and “Professional Self.” The dynamics of these images determine the level of personal and professional development of the teacher.

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

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

Values-knowledge - this is a certain ordered and organized system of knowledge and skills, presented in the form of pedagogical theories of development and socialization of personality, patterns and principles of construction and functioning of the educational process, etc. Mastery of fundamental psychological and pedagogical knowledge by a teacher creates conditions for creativity, allows one to navigate professional information, decide pedagogical tasks at the level modern theory and technology, using productive creative methods of pedagogical thinking.

Thus, the named groups of pedagogical values, generating each other, form an axiological model that has a syncretic character. It manifests itself in the fact that goal values ​​determine means values, and relationship values ​​depend on goal values ​​and quality values, etc., i.e. they function as a single unit. This model can act as a criterion for acceptance or non-acceptance of developed or created pedagogical values. It determines the tone of culture, stipulating a selective approach both to the values ​​existing in the history of a particular people, and to newly created works of human culture. The axiological wealth of the teacher determines the effectiveness and purposefulness of the selection and increment of new values, their transition into motives of behavior and pedagogical actions.

Syncretic - fused, undivided.

The humanistic parameters of pedagogical activity, acting as its “eternal” guidelines, make it possible to record the level of discrepancy between what is and what should be, reality and ideal, stimulate creative overcoming of these gaps, evoke a desire for self-improvement and determine the ideological self-determination of the teacher.

Pedagogical values ​​and education

Chumakova E.M.

Regional state autonomous educational institution average vocational education"Stary Oskol College of Construction, Transport and Housing and Communal Services"

Stary Oskol

Since the 60s. XXcentury, the category of value became the subject of philosophical understanding in national science, when interest in the problems of man, morality, and humanism began to increase.

Value is a special human type of significance of objects and phenomena, derived from the relationship between the world and man, i.e. positively significant events and phenomena associated with social progress.

Value characteristics relate both to individual events, phenomena of life, culture and society as a whole, and to the subject carried out different kinds creative activity. In the process of creativity, new valuable objects and benefits are created, which in turn leads to the creation of culture and the humanization of the world.

Pedagogical values ​​are determined by the specifics of pedagogical activity and are not established spontaneously in life. They depend on social, political, economic relations in society.

Pedagogical values ​​are norms that regulate pedagogical activity and act as a cognitive-acting system that serves as a mediating and connecting link between the established social worldview in the field of education and the activities of the teacher. They are formed as a form of social consciousness in the form of images and ideas. Mastery of pedagogical values ​​is carried out in the process of pedagogical activity.

There are personal, group and social pedagogical values.

Personal and pedagogical values act as social and pedagogical formations that reflect the goals, motives, attitudes, ideals and other ideological characteristics of the teacher’s personality.

Group pedagogical values are presented in the form of concepts, ideas, norms that regulate and guide pedagogical activities.

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

The development of the personality of the teacher and student is influenced by goals (values), including the creative nature of the teacher’s work, prestige, social significance, responsibility to the state, the possibility of self-affirmation, and love for children. These values ​​are calledself-sufficient. But the values ​​that are formed in the process of mastering theory, methodology and pedagogical technologies, forming the basis of a teacher’s professional education, are calledinstrumental values.

Values:

Relationship

Qualities

Knowledge

Values ​​- relationships provide the teacher with the expedient construction of the pedagogical process and interaction with its subjects.

Values ​​- qualities – diverse and interconnected individual, personal, status-role and professional-activity qualities.

Values ​​- knowledge – an ordered system of knowledge and skills, presented in the form of pedagogical theories of development and socialization of the individual, patterns and principles of the construction and functioning of the educational process.

Speaking about pedagogical values, it is impossible not to touch upon the issue of education. Theory remains the source that feeds the teacher's skill as long as it lives in experience. The educational process is science, skill, art... It is expressed in the unity of their ideals, aspirations, interests, thoughts, experiences.

Be good teacher is possible only by being a good teacher... Without participating in educational work the entire pedagogical culture, all the knowledge of the teacher is dead baggage. According to K. Stanislavsky, feelings “cannot be ordered”, because nurturing the feelings of a teacher and educator is the very essence of high pedagogical culture.

The subtlest way to influence a young soul isword And beauty. The teacher’s word is an irreplaceable tool for influencing the student’s soul. The main thing here is the teacher’s honesty, because children respond to the teacher’s truthful word. A teacher as an educator NEEDS TO LEARN TO Elevate A PERSON, FORGIVE A CHILD FOR A BAD ACTION, because forgiveness affects the most sensitive corners of a child’s pride. Punishment coarsens the human soul, embitters and hardens it.

Prohibition is one of the necessary and effective techniques education.

The commandments of the teacher as an educator:

Taking care of your health – the most important work of a teacher;

Teaching - every teacher should be a skillful educator of the minds of students;

Labor education – harmony of three concepts:necessary, difficult and wonderful;

Beauty - a means of cultivating a sensitive conscience;

Team – establishing proper relationships with the team;

Morality – shrine of man.

A person becomes an educator of himself, the more deeply he cognizes man and the human.

FEDERAL EDUCATION AGENCY

GOU VPO "UDMURT STATE UNIVERSITY"

Course work

Subject: Pedagogical values

Izhevsk 2009

Introduction

1. The concept of pedagogical values

2. Classification of pedagogical values

3. The problem of classifying pedagogical values

4. Education as a universal human value

5. Value relations as the content of the educational process

Conclusion

Bibliography

Introduction

A new branch has developed in pedagogical science scientific knowledge - pedagogical axiology, which studies the values ​​of education, their nature, functions and relationships. Values ​​include “elements of moral education, the most important components of a person’s internal culture, which, expressed in personal attitudes, properties and qualities, determine his attitude towards society, nature, other people, and himself” (N.A. Astashova). The basis of pedagogical axiology was the philosophical theories of values ​​developed by O.G. Drobnitsky, A.G. Zdravomyslov, M.S. Kagan, V.P. Tugarinov and others.

Value from the point of view of pedagogy is considered as a psychopedagogical education, which is based on the attitude of the student to the environment and to himself. This ratio is the result value act of the individual which includes subject of assessment, object being assessed, reflection regarding the assessment and its implementation. In the educational process value orientations act as the object of activity of the teacher and students.

The system of value orientations of students is always adequate to the value system of society. The revaluation of values ​​that occurs in society entails changes in the value orientations of those brought up. The modern social situation of the development of schoolchildren, students, their search value guidelines is determined by the still ongoing radical revaluation of values ​​in society. In this regard, increasing importance is being attached to the pedagogical process in the field of development of humanistic value orientations of students.

The free creative process of mastering values, which is “characterized by the unity of objectification and deobjectification, actualization and consumption of values,” is considered as a priority task for teachers (N.A. Astashova). The formation of value orientations occurs through interiorization , identification And internalization . (See APPENDIX 1 for details).

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

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

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

Target course work: reveal the concept of “pedagogical value”, consider several existing classifications of pedagogical values, and reveal the essence of each group.

1. Conduct an analysis of the literature on this topic;
2. Define the concept of “pedagogical value”;
3. Identify several classifications of pedagogical values;
4. Reveal the essence of each group of pedagogical values.

1. The concept of pedagogical values

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

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

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

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

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

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

Pedagogical values, like other values, are syntagmatic in nature, i.e. formed historically and recorded in pedagogical science as a form of social consciousness in the form of specific images and ideas. Mastery of pedagogical values ​​is carried out in the process of pedagogical activity, during which their subjectification occurs. It is the level of subjectification of pedagogical values ​​that serves as an indicator of the personal and professional development of a teacher.

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

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

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

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

2. Classification of pedagogical values

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

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

Group pedagogical values ​​can be presented in the form of ideas, concepts, norms that regulate and guide pedagogical activities within certain educational institutions. The set of such values ​​is holistic in nature, has relative stability and repeatability.

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

• values ​​associated with an individual’s affirmation of his role in the social and professional environment (the social significance of a teacher’s work, the prestige of teaching activity, recognition of the profession by his closest personal environment, etc.);
• values ​​that satisfy the need for communication and expand its circle (communication with children, colleagues, reference people, experiencing childhood love and affection, exchange of spiritual values, etc.);
• values ​​oriented towards the self-development of creative individuality (opportunities for the development of professional and creative abilities, familiarization with world culture, studying a favorite subject, constant self-improvement, etc.);
• values ​​that allow for self-realization (the creative nature of a teacher’s work, the romance and excitement of the teaching profession, the opportunity to help socially disadvantaged children, etc.);
• values ​​that make it possible to satisfy pragmatic needs (opportunities for obtaining a guaranteed public service, wages and duration of leave, career growth, etc.) (Slastenin V.A.).

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

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

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

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

Values-attitudes provide the teacher with expedient and adequate construction of the pedagogical process and interaction with its subjects. The attitude towards professional activity does not remain unchanged and varies depending on the success of the teacher’s actions, on the extent to which his professional and personal needs are satisfied. The value attitude to pedagogical activity, which sets the way the teacher interacts with students, is distinguished by a humanistic orientation. In value relations, the teacher’s attitude towards himself as a professional and an individual is equally significant (Slastenin V.A.). Here it is legitimate to point out the existence and dialectics of the “real self”, “retrospective self”, “ideal self”, “I am reflective”, “I am professional”. The dynamics of these images determine the level of personal and professional development of the teacher.

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

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

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

Thus, the named groups of pedagogical values, generating each other, form an axiological model that has a syncretic (fused, undivided) character. It manifests itself in the fact that goal values ​​determine means values, and relationship values ​​depend on goal values ​​and quality values, etc., i.e. they function as a single unit. This model can act as a criterion for acceptance or non-acceptance of developed or created pedagogical values. It determines the tone of culture, stipulating a selective approach both to the values ​​existing in the history of a particular people, and to newly created works of human culture. The axiological wealth of the teacher determines the effectiveness and purposefulness of the selection and increment of new values, their transition into motives of behavior and pedagogical actions.

3. The problem of classifying pedagogical values

Exploring the problems of pedagogical values ​​and their classification I.F. Isaev builds the following hierarchy of values:

• socio-pedagogical
• professional group
• personal and pedagogical

The first reflect the nature and content of those values ​​that function in society and appear in the public consciousness. They represent a set of ideas, ideas, norms, rules, traditions that regulate pedagogical activities within society.

Professional group values ​​are a set of ideas, concepts, norms that regulate and guide pedagogical activities within certain educational institutions. The set of such values ​​is holistic in nature, has relative stability and repeatability. These values ​​act as guidelines for pedagogical activity in certain professional and pedagogical groups (school, lyceum, college, university).

Personal-pedagogical values ​​are the axiological “I” of the teacher, which reflects the goals, motives, ideals, attitudes and other ideological characteristics of the individual, which together constitute the system of his professional value orientations.

As we see, this classification, describing the generation, existence and movement of pedagogical values ​​vertically (from society to social group and further to the personality), quite fully reproduces their multidimensionality - levels of existence. However, the versatility of values ​​remains undiscovered. The classification proposed by Isaev does not reflect specific groups and subgroups of values, which, in conjunction with socio-pedagogical and professional group values, serve as the basis for the formation of personal and pedagogical values, the axiological “I” of the teacher.

S.G. Vershlovsky and J. Hazard, studying the value orientations of Russian and American teachers, identified the following groups of pedagogical values:

1) values ​​that reveal the professional status of a teacher;

2) values ​​that show the degree of a person’s involvement in the teaching profession;

3) values ​​that reflect the goals of pedagogical activity.

As we can see, the basis for identifying pedagogical values ​​for the authors was job satisfaction and the possibility of self-realization in professional activities, however, this, in our opinion, does not reflect the entire diversity of pedagogical values.

E.N. Shiyanov, basing the classification on the material, spiritual and social needs of the teacher, which serve as guidelines for his social and professional activity, proposed the following division of pedagogical values:

1) values ​​associated with the affirmation of the individual in the social and professional environment: the social significance of the work of a teacher, the prestige of teaching activity, recognition of the profession by the immediate environment, etc.;

2) values ​​that satisfy the teacher’s need for communication: communication with children, colleagues, reference people; experiencing childhood love and affection; exchange of spiritual values;

3) values ​​associated with the development of creative individuality: opportunities for the development of professional and creative abilities; introduction to world culture; studying your favorite subject, constant self-improvement;

4) values ​​that allow self-realization: the creative nature of a teacher’s work, the romance and excitement of the teaching profession;

5) values ​​related to the satisfaction of utilitarian-pragmatic needs: the possibility of obtaining a guaranteed public service, wages and duration of vacation, etc.

N.Yu. Guzeva, considering the problem of forming professionally significant orientations of a future teacher in a pedagogical college, identifies three groups of pedagogical values:

1) values ​​associated with the conditions of professional activity:

• “freedom” in the pedagogical process;
• constant communication with people;
• detailed labor process;
• humanistic nature of the profession;
• constant self-improvement;
• knowledge of your subject;
• respect and gratitude of people;
• creative nature of work;

2) values ​​associated with the personal-motivational sphere of the teacher:

• availability of prospects for professional growth;
• continuation of family traditions;
• compliance of the profession with inclinations and interests;
• desire to be the center of people's attention;

3) values ​​reflecting the managerial aspects of educational activities:

• the ability to influence and direct the behavior of other people;
• love is the relationship between teacher and student;
• the opportunity to pass on your skills and knowledge.

4. Education as a universal human value

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

5. Value relations as the content of the educational process

Attitude as the central category of education gives the educational process the highest complexity and extreme subtlety. The attitude does not have a direct one-time and unilinear form of its expression; it either manifests itself in speeches or in emotional reactions, or in actions, deeds. It is well known that between these forms there is often a discrepancy and a significant one, and then we talk about hypocrisy, weak character, instability, and if this concerns children, then we note the immaturity of the relationship, that is, the disharmony of the substance of the relationship. Disharmony of a relationship is the basis for its development, overcoming the contradiction between the rational side of the relationship (I think, speak, evaluate, make a judgment, comprehend the meaning) and the emotional side (like, dislike, love, hate, causes unpleasant experiences, attracts), between internal and external , manifesting itself in actions, is a mechanism for the socio-spiritual development of a child who joins the system of relationships surrounding him. An illustration of such a real-life contradiction can be a teenager’s dream of becoming a pirate, the imitative behavior of a girl captivated by chance, or the swagger of a young man asserting his independence. “The mind is not in harmony with the heart” - this is almost the constant state of mind of a teenage schoolboy and a young man. The teacher can strengthen such a contradiction in order to give a new impetus for understanding the relationship. Intrapersonal struggle will ultimately end in harmony, but this outcome will not always be desirable for the teacher, because a choice will not always be made in favor of value.

Value relations are a person’s relationship with the highest ( high level abstractions) values, such as “man”, “life”, “society”, “work”, “cognition”..., but it is also a set of generally accepted, culturally developed relationships, such as “conscience”, “freedom” ", "justice", "equality", when the relationship itself acts as a value. We will call value relationships both relationships to values ​​and relationships that are values ​​for life.

Value relations are general in nature, and, having this broad feature, are able to include the entire amount of what is significant for human life. For example, love of nature integrates the enjoyment of fauna and flora, caring for plants and animals, concern about the destruction of natural beauty, the desire to preserve all living things, recreating elements of nature in the urban landscape, communication with nature, creative work to expand the field of natural life .

The teacher, by forming a value-based attitude towards nature, seems to relieve himself of the need to form particular manifestations. For example, he does not direct special efforts towards relationships with a rose, a kitten, a butterfly or a cypress, but promotes the development of love for all living things, and then, treating Life as such with respect, the child will be imbued with respect ("reverence" - said A. Schweitzer) for life of a flower, kitten, insect, tree.

Hierarchical pyramid highest values crowned with "Man"; he is the goal and measure of all things. Only the “humanized” world acquires value, that is, a world permeated with the idea of ​​man, assessed from the point of view of human life. The formation in children of a value-based attitude towards a person as such forms the foundation of the education program. In the past, this key content element was called moral education, accurately reflecting the main object of the formed attitude - “the other person”. An expanded interpretation of the concept of “man”, a philosophical interpretation of the phenomenon “man”, when his presence is seen in things, and in phenomena, and in events, and in formulas, numbers, laws, forces us to abandon such a narrow terminological designation, but in no way without denying the importance of this element in education.

What does it mean to accept a person as a value?

Firstly, detect its presence in the surrounding world:

- Look, someone swept the paths for us early in the morning!..

- Do you feel the smell of buns?.. The chefs baked these for you and me...

— The artist painted to tell us something...

- Who flew an airplane?.. You have to be very smart to create such a machine...

Secondly, taking into account his presence, respect autonomy, well-being, interests:

- Let's walk quietly on tiptoe!.. So as not to disturb anyone!

- Take your time - we will wait for you!..

- We don’t ask anyone for anything - we just express our desire!..

- Everyone thinks not about where to sit, but about where it is more convenient for others to sit!..

Third, help a person to the best of your ability:

- Young men! Furniture needs to be rearranged...

- Girls! The kids need affection!..

- Children! I know someone who needs help...

— Our school house needs care...

Fourth, understand a person in all his manifestations, explaining and justifying what seems strange:

- An incomprehensible picture?.. But does it tell us something? Is the artist entering into dialogue with us?..

- No matter how funny it may be for us, let’s think about what Maxim said or wanted to say!..

“Outstanding people always seemed like eccentrics, and they often laughed at them...

-Are you offended? But is there any truth to what the physical education teacher said?..

Fifthly, to promote the good of man in his life on earth:

- Let's study to become creators...

— Our performance will bring joy to people...

- We have hands and we have strength - why do we walk on a dirty road?..

As a result, a value orientation toward a person gives rise to correct, stable relationships that act as personality qualities for the people around them: discipline, politeness, goodwill, attentiveness, honesty, conscientiousness, generosity, dedication and, as a generalization, humanity. The moral qualities of an individual are born as a consequence of the child’s humanistic orientation, as a product of its formation. Programming it greatly facilitates and simplifies the teacher’s work, because it directs the teacher’s attention to one object instead of an infinite number of objects. But, on the other hand, such bringing into focus the widest range of value phenomena (kids, old people, men, women, weak, strong, bosses, subordinates, close, distant...) requires from the teacher the highest professionalism, filigree in the pedagogical interpretation of current reality .

Conclusion

So, in general, we can say that the branch of scientific knowledge - pedagogical axiology - deals with the study of the values ​​of education, their nature, functions and relationships. Today there are many definitions of the concept pedagogical value, but they all reflect the fact that values ​​are not primary, they are derived from the relationship between the world and man, confirming the significance of what man has created in the process of history.

According to the level of their existence, pedagogical values ​​are classified into personal, group And social. Among the mentioned pedagogical values ​​we can highlight the values self-sufficient And instrumental types that differ in subject content. Self-sufficient values ​​are goal values, and instrumental values ​​are called means values. They are formed as a result of mastering theory, methodology and pedagogical technologies, forming the basis of a teacher’s professional education. Values-means are divided into groups such as values-attitudes, values-quality and values-knowledge.

Thus, the named groups of pedagogical values, generating each other, form an axiological model that has a syncretic (fused, undivided) character.

List literature

1. Astashova N.A. Conceptual foundations of pedagogical axiology// Pedagogy, 2002, No. 8.
2. Ananyev B.G. On the problems of modern human science. - M., 1977. P.344.
3. Vershlovsky S.G. “Features of social and professional orientations of teachers // Development of social and professional activity of teachers at different stages of activity”: Zb. scientific tr. - M.: Publishing House of the Academy of Sciences of the USSR, 1990. - P. 5-24.
4. Hudachek J. Value orientation of the individual // Psychology of the individual in socialist society: Activity and development of the individual. - M., 1989. P.102-109.
5. Dodonov B.I. Emotions as value. - M., 1978. P.272.
6. Isaev I.F. “Theory and practice of the formation of professional pedagogical culture of teachers high school" - M., - 1993. - 219 p.
7. Kiryakova A.V. Personal orientation in the world of values ​​// Magister. 1998. No. 4. P.37-50.
8. Klimenko I.F. Genesis of value orientations, study of attitudes towards the norm social behavior at different stages of human social development // On the problem of the formation of value orientations and social activity of the individual. - M., 1992. P.3-12.
9. Pedagogy: textbook. aid for students higher textbook establishments/V.A. Slastenin, I.F. Isaev, E.N. Shiyanov; edited by V.A. Slastenina. - 5th ed., erased. - M.: Publishing Center "Academy", 2006. - 576 p.
10. Psychology of the developing personality / Edited by A.V. Petrovsky. - M., 1987. P.240.

Shiyanov E.I. "Humanization teacher education: state and prospects". - M., Stavropol, 1991.

Annex 1

B.G. Ananyev notes that “personality formation through interiorization - the appropriation of the products of social experience and culture in the process of education and training - is at the same time the development of certain positions, roles and functions, the totality of which characterizes its social structure. All spheres of motivation and values ​​are determined precisely by this social formation of the individual.” I.F. Klimenko believes that interiorization socially significant values ​​occur through the assimilation of social norms both verbally and behaviorally. According to B.I. Dodonov, emotions play a very important role in the formation of value orientations. The author notes that “a person’s orientation toward certain values ​​can only arise as a result of their preliminary recognition (a positive assessment, rational or emotional).”

Identification , according to V.A. Petrovsky, forms one of the forms of reflected subjectivity “... when, as a subject, we reproduce in ourselves precisely another person (and not our motives), him, and not our goals, etc.”

Internalization - this is a process that involves a conscious and active perception of the surrounding world, as well as the active reproduction of accepted norms and values ​​in one’s activities. V. Grulich gives the following structure for the internalization of values: information - transformation - activism - inclusion - dynamism.

Information contains data on the existence of value and the conditions for its implementation. Transformation carries out “translation” of information into its own, individual language. IN active work value is accepted or rejected. Inclusion includes it in a personally recognized value system. Dynamism records personality changes resulting from the acceptance or denial of values. (Hudacek J.).

A.V. Kiryakova notes that “the process of orientation is complex, contradictory and at the same time natural, developing “in a spiral.” The author identifies 3 phases of the orientation process.

1 phase - appropriation of society's values ​​by an individual. The individual develops a value attitude towards the phenomena of the surrounding reality, the formation and development of value orientations occurs. This phase is very closely related to the problem of belief formation.

2 phase - transformation of personality based on the assignment of values. During this period, self-knowledge, self-esteem of the individual occurs, and the image of “I” is formed. The process of developing a value-based attitude towards the world includes a revaluation of values, their greater differentiation. The theoretical basis of this phase is psychological theory"I am concepts."

3 phase - forecast, goal setting, design. The individual establishes a system of value orientations, a hierarchy of values. The process of orientation acquires spatio-temporal three-dimensionality, which contributes to the aspiration of value orientations and self-awareness into the future and the formation of an individual’s life prospects.

ON THE. Astashova, considering the process of internalization of values ​​among those brought up in the educational space, identifies the following sequence of actions of the teacher: “inclusion of value objects in the educational process - presentation of personal values ​​- ensuring the connection “subject - object” - calling an emotionally positive reaction - fixing this reaction - generalization of the attitude - awareness of value - correction of value attitudes based on existing ideas about the ideal level of value.”

The process of forming value orientations, like any psychological and pedagogical phenomenon, cannot proceed ideally within the framework of a given model, because it is associated with the development of a person’s personal qualities, many factors such as family, social circle, peers, teaching staff, educational process and, finally, the whole environment one way or another leave their mark on this process. And, therefore, educational activity will be effective when it meets the logic of the subject’s self-development and the priorities of personality-oriented education.

The teaching profession and the pedagogical activity characteristic of it have a value-based (axiological) character, which is determined by its social role and personality-forming capabilities. Axiological characteristics of pedagogical activity reflect its humanistic meaning. Indeed, pedagogical values ​​are those features that allow not only to satisfy the needs of the teacher, but also serve as guidelines for his social and professional activity aimed at achieving the humanistic goals of education.

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

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

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

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

Pedagogical values ​​differ in the level of their existence, which can become the basis for their classification. On this basis, personal, group and social pedagogical values ​​are distinguished.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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