§ 1. The perfect man as the goal of public education
Folk ideal perfect man should be considered as a total, synthetic idea of the goals of public education. The goal, in turn, is a concentrated, concrete expression of one of the aspects of education. The ideal is a universal, broader phenomenon that expresses the most common task the whole process of personality formation. Ideally, it shows final goal education and self-education of a person, the highest model is given, to which he should strive.
moral ideal carries a huge social charge, playing a cleansing, calling, mobilizing, inspiring role. When a person forgot how to walk on all fours, Gorky wrote, nature gave him an ideal in the form of a staff. Belinsky highly valued the role of the ideal in human progress, in ennobling the personality; wherein great importance he gave to art, which he believed creates a "yearning for the ideal".
Among the numerous treasures of folk pedagogical wisdom, one of the main places is occupied by the idea of the perfection of the human personality, its ideal, which is a role model. This idea originally - in its most primitive form - arose in ancient times, although, of course, the “perfect man” in ideal and reality is much younger than the “reasonable man” (the first arises in the bowels of the second and is part of it). Education in a truly human sense became possible only with the emergence of self-education. From the simplest, isolated, random "pedagogical" actions, a person went to an increasingly complex pedagogical activity. According to Engels, even at the dawn of the emergence of mankind, “people have acquired the ability to perform more and more complex operations, set yourself higher goals (highlighted by me. - G.V.) and reach them. Labor itself became from generation to generation more diverse, more perfect, more versatile. Progress in work entailed progress in education, which is unthinkable without self-education: setting goals for oneself is its concrete manifestation. And as for the goals of "increasingly higher", they testify to the birth of the idea of perfection in the depths of still primitive forms of education. The diversity, perfection and versatility of labor, about which F. Engels wrote, demanded, on the one hand, human perfection, and on the other hand, contributed to this perfection.
The formation of a perfect person is the leitmotif of public education. The most convincing and most striking evidence that man is “the highest, most perfect and most excellent creation” is his constant and irresistible striving for perfection. The ability for self-improvement is the highest value of human nature, the highest dignity, the whole meaning of the so-called self-realization lies precisely in this ability.
The very concept of perfection has undergone historical evolution along with the progress of mankind. The first glimpses of the consciousness of human ancestors are associated with the instinct of self-preservation; from this instinct subsequently grew a conscious concern for the promotion of health and physical improvement(according to Comenius - about harmony in relation to the body). Labor created man. The desire to improve the tools of labor awakened inner desire to self-improvement. Already in the most primitive tools of labor, elements of symmetry begin to appear, generated not only by the desire for convenience, but also for beauty. In the struggle for existence, the ancestors of man met with the need to coordinate their actions and provide - albeit at first and unconsciously - help to each other. The very eternal harmony of nature and the activity of man's relationship with it made natural the improvement of individual qualities of the human personality. The idea of the harmonic perfection of the personality was embedded in the very nature of man and in the nature of his activity. At the same time, the most primitive tools of labor were already carriers of the emerging primitive spiritual culture: they stimulated the first glimpses of consciousness, causing tension in the twilight mind of the primordial man; not only did the hands distinguish between the convenience and inconvenience of a stone tool, but the eyes also began to notice the attractiveness of the convenient, and this selectivity was the beginning of a primitive sense of beauty.
The improvement of the individual turned out to be due to two greatest acquisitions the human race - heredity and culture (material and spiritual). In turn, the progress of mankind would be impossible without the striving of people for perfection. This very perfection engendered labor activity, went in parallel in the sphere of material and spiritual culture, went in man and outside him, in human communication.
§ 2. Ethnic character of the perfect man
In the oral art of all peoples, heroes are characterized by many features that testify to the richness of human nature. Even if only one or two words are spoken about this or that positive character, these words turn out to be so capacious that they reflect the whole range of personality characteristics. Traditional Russian characteristics of a person (for example, "clever and beautiful", "beautiful girl" and " good fellow”, “small and remote”), emphasizing its main features, do not reduce complex nature of a person exclusively to the named only qualities. So, the leading quality of the Russian beauty is the mind, and the mind, in turn, also implies the presence of many skills and dexterity in work. The highly poetic characteristic "clever and beautiful" is also high mark personal qualities of a girl and the ideal image of a woman as specific purpose education, brought by folk pedagogy to the level of personality formation program. The character traits of the “good fellow” are given in even more detail. So, for example, one of the “good fellows” most beloved by the people, Ilya Muromets, is “remote”, “ glorious hero Holy Russian”, a wonderful horseman, a well-aimed shooter, well-bred (“led bows in a learned way”), brave and daring, people’s intercessor. He cut off the head of the Nightingale the Robber and said:
You are full of tears and fathers and mothers,
You are full of widows and young wives,
It’s enough for you to let go orphans and small children.
In the same direction, the virtues of the Russian “good fellow” are concretized in fairy tales and songs: he is smart, and handsome, and hardworking, and honest, and modest.
The ideas of each people about the perfect personality developed under the influence of historical conditions. The peculiarity of the living conditions of the people is reflected in its national ideal. So, for example, the "real horseman" of the Bashkirs, Tatars, peoples of the Caucasus and Central Asia has some differences from the Russian "good fellow" by the nature of his activity, code of decency and good manners etc. In the main human qualities the ideals of a perfect personality are still very close to each other. All peoples appreciate intelligence, health, diligence, love for the Motherland, honesty, courage, generosity, kindness, modesty, etc. In the personal ideal of all peoples, the main thing is not nationality, but universal principles.
At the same time, peoples evaluated many things from the point of view of their own standards. So, for example, the Chuvash still have the expression “perfect Chuvash”, which is used to characterize a person of any nationality, corresponding to their idea of a good person, i.e. the word "chuvash" this case identical to the word "man". “A perfect (good, real) Chuvash” is a Russian, Tatar, Mordvin, Mari, Udmurt, these are people with whom the Chuvash communicated and who fully corresponded to his ideas of good. Among the Circassians, love for the Motherland is one of the decisive features of a perfect personality, always manifested itself along with a sense of tribal and national dignity. Even in the most difficult conditions the Adyghe was required to preserve the good and good name his family, clan, tribe and people. “Do not bring shame to your father and mother”, “Look, try not to take off the Adyghe face”, i.e. do not dishonor the honor and dignity of the Adyghe.
The upbringing of national dignity was the foundation of the moral perfection of the individual. high feeling national dignity also meant the condemnation of behavior discrediting the nation, which contributed to the upbringing of responsibility before the native people for their good name, and before other peoples - for the good name of their people. “Be such that your people are judged by you, be a worthy son (daughter) of your people,” such well-wishing is present in the pedagogy of almost all peoples. By your behavior, do not give a reason to think badly about your people, do not desecrate sacred memory about the best people of the people, to multiply the glory of the people with their patriotic actions - any nation wants to see its pupils like that and, based on this, builds its pedagogical system. The glory of a nation is created by its glorious sons. Not in vain high name only the best of its representatives are honored with the son of the people: there are no bad peoples, but their sons are bad.
A sense of national dignity presupposes a sense of responsibility for the dignity of the people, which has been developing over the centuries. Therefore, national dignity requires being a worthy son of one's own people and earning the respect of representatives of other peoples. Therefore, in the development of a healthy sense of national dignity, both the idea of national flourishing and the idea of international rapprochement are embedded at the same time.
Natural was the striving of peoples for happiness, which could not be conceived without striving for perfection. The Tatian fairy tale "Mind is already happiness" states that happiness is impossible without the mind, that "stupidity can destroy everything." Here the mind is declared the elder brother of happiness: “My brother, Mind, now I bow before you. I admit you're taller than me." A similar plot is common in India, as well as among Jews, both European and Afro-Asiatic. A fairy tale with the same plot is also common among many peoples of Dagestan. In it, a real Avar horseman knows how to appreciate feminine beauty, but at the same time to the question “What would you prefer - the mind of an old man or the face of a beauty?” replies, "I value the old man's advice twenty times more." A similar dilemma arises in Armenian fairy tale"Mind and Heart". Once the mind and heart argued: the heart insisted that people live for him, and the mind insisted on the opposite. The conclusion of the tale is as follows: “The mind and heart repented of what they had done, and gave a vow to act together from now on, having decided that mind and heart, heart and mind make a person human.” Common plots and similar interpretation of the same question in fairy tales different peoples testify that they are dominated by universal principles. And the folk educator Ushinsky, drawing from sources folk wisdom his ideas, draws a conclusion similar to the above fairy tales: "Only a person whose mind is good and his heart is good is a completely reliable person."
In the Russian fairy tale "Pravda and Krivda" it is said about one of the two brothers that he lived "the truth, worked, labored, did not deceive people, but lived poorly ...". The strengthening of specific manifestations of truth with synonyms - “worked”, “worked” - indicates that, according to popular belief, the truth is in honest work and it is on the side of the working people. Similar ideas were inherent in other peoples. At the same time, the national was not reflected in their essence, but only in the form of transmission. Peoples in the characteristics of positive and negative personality only complement each other. Universal human ideas about beauty and goodness, about a perfect personality are made up of the sum of the ideas of many peoples, while reflecting the history, traditions and customs of the people.
In the Ossetian fairy tales "Magic hat" and "Gemini" are revealed character traits a perfect highlander, the main of which is hospitality; diligence combined with intelligence and kindness: “Alone, without friends, drinking and eating is a shame for a good highlander”; “When my father was alive, he did not spare a churek and salt, not only for friends, but also for his enemies. I am my father's son"; “May your morning be happy!”; “Let your path be straight!”; Kharzafid, “a good mountaineer”, “harnessed oxen to a cart and worked day, worked night. A day passed, a year passed, and the poor man drove away his need. The characteristic of the young man, the son of a poor widow, her hope and support, is noteworthy: “He is brave, like a leopard. Like sunbeam, his speech is direct. His arrow hits without a miss.
It should be noted the brevity and beauty of the form of folk tales. The aesthetics of form, as well as verbal characteristics, conveys the beauty of the human personality, the ideal hero, and thus enhances the educational potential of folk tales as one of the means of folk pedagogy.
§ 3. Ways of educating a perfect person
There are no historical and non-historical peoples, peoples capable of pedagogical creativity and incapable of it. All peoples, large and small, have a conscious concern for the upbringing of a perfect man. So, for example, the ideal of a perfect Nivkh, according to V. Sangi, is presented as follows: “The heart of a bear was given to me so that the spirit of the mighty owner of the mountains and taiga would scare away the feeling of fear from me, so that I would grow up in courageous man, a lucky earner"; “A hunter needs a steady hand and a precise eye. The son of U. Tera has all this, like any Nivkh”; "He is a real hunter and a real Nivkh: he does not forget folk customs". The ideal of a real Nivkh involves the cultivation of courage and courage, respect for folk traditions, customs and, of course, diligence.
Mordovian people in the song "Mystery" of that good people whoever solves three riddles is called the wisest of the wise. Here is the last of the riddles:
What is grass without roots?
Lives on earth, flourishing?
And blooms in the native land.
This is life's best gold.
Riddle answer:
That grass is called a man.
Man is the adornment of the universe, man is the best gold. In the words of the song - a call to be worthy of a human name. This call is national only in form, but in essence it is universal.
By pedagogical ideas mountaineer Georgians, a man had to be “comprehensively perfect”, i.e. healthy, strong, mobile, well endure cold and heat, all the difficulties of working and fighting life. The highlander must be courageous, show in right moment willpower, contempt for death and military prowess, intransigence towards the enemy, deeply revere and fulfill the covenants of friendship, have a sense of dignity, to have self-esteem and pride, not to allow anyone to offend the honor of the family, clan and tribe. The ideals of upbringing Georgians - highlanders ordered them to be hospitable, hospitable: hardworking; to be able to compose and read poetry, to be eloquent, to be able to maintain a conversation so that others would be pleased to listen.
The idea of "comprehensive personal development" is close to the Ichuvash. The understanding of this perfection was in accordance with the level community development. Of interest is the attempt of the people to arrange the virtues according to their degree of importance: “A man without a mind and a handsome man is a freak (literally: pockmarked)”, “It is better to call smart than beautiful”, “If you live wisely, you won’t have to be treated for diseases”, “Tie your belt tighter, for your thoughts, hold on tight. The main educator is work, reasonable education is in work. “Work will put anyone in order”, “Living without labor, you can lose your mind”, “Chuvash child with one foot in the cradle, with the other foot in the plowing”. This was followed by health, beauty, etc. The concept of the mind among the Chuvash had a very broad meaning and included many of the most important moral features. The boundless possibilities for improvement were especially emphasized: “There are people who are stronger than the strong and smarter than the smart.”
The people constantly remembered the goals of education, which they represented as concern for the improvement of the individual. As soon as the child was born, wishes were expressed to the newborn boy: “Be like a father, strong, strong, hardworking, plow, hold an ax in your hands and drive a horse,” and the girl - “Be like a mother, friendly, modest, zealous to work, a craftswoman to spin, weave and embroider patterns. The wise old man expressed wishes to the child: “Be big! Before I came to you before the naming ceremony, I ate butter - let your tongue be soft and tender, like butter. Before coming to you, I ate honey - let your words be sweet like honey. In the very first prayer in honor of the newborn, he was blessed to be brave, brave, happy, honor his parents, elders and old, fellow villagers, live in health and cleanliness until old age, and have many children.
The name that was given to the child, among many peoples, was a wish reduced to a single word, reduced to a possible minimum by a magic spell. The Chuvash have more than 11 thousand names - good wishes. The meaning of numerous Russian names - Lubomir, Vladimir, Svyatoslav, Lyubomud, Yaroslavna, etc. - publicly known. The name Hope contains not only the affirmation - "You are our hope", but also the blessing - "Be our hope and support." In the name Vera - not only faith, but also confidence and trust. The names reflect many of the characteristics of a perfect personality. Naming takes a very long time. important place in the structure of the personality's self-consciousness, in its self-identification. Naming newborns by the names of the most respected members of the family and clan expresses concern for the preservation and development of the good features of their predecessors by descendants, for the transmission from generation to generation of all the best that people have achieved both in the spiritual and moral spheres.
Among the Enets, after choosing a name, they began to improvise songs in honor of the newborn, expressing their wishes for him to be happy, rich and generous. The names were given intricate, derived from the names of those qualities that they desired for the newborn. As a rule, they were called by several names. So, for example, one Enets had two names, which in translation into Russian mean “woodcutter” and “flint”, he received the first at birth, the second when he grew up. The first name is well-wishing - a dream, the second - well-wishing-characteristic. The final name is given to the Enets when he is 15 years old, this name often characterizes his physical and spiritual qualities, i.e. sums up the upbringing certain interval time or involves the consolidation and development of these qualities.
One person cannot absorb all the perfections necessary for the people. Therefore, in folk pedagogy the concept of the total, cumulative perfection of the members of the genus was entrenched. In general, the desire for the perfection of the family, clan, tribe was characteristic of many peoples. The Buryats, for example, strove to take wives from a good family, which was considered an honest, friendly and numerous, healthy family. Russians, Ukrainians, Maris and Chuvashs considered a good industrious family, in which such qualities as high morality, chastity, modesty, kindness were cultivated, i.e. approximately the same requirements were imposed on the whole genus as on individual person. Thus, the perfection of the individual grew into the perfection of the family (collective), the perfection of the family - into the perfection of the tribe, and it already led to the perfection of the people as a single and great collective of fighters for the right to a decent human life.
Folk educators they tried to bring the goals of education into a system. In Central Asia, the commandment about the three good human qualities is known - a good intention, a good word, a good action. Among the Chuvash people talk about "seven blessings", "seven commandments". Their implementation was a mandatory goal national system education. Most often, the seven virtues included diligence, health, intelligence, friendship, kindness, chastity, honesty. Man must possess all these virtues in harmonious unity.
The ideas of the peoples of Dagestan about a perfect person are peculiar, in which the mind is the starting point, but moral perfection is decisive. It is noteworthy that the Dagestanis considered their code of human perfection in the interrelation and unity of education, self-education and re-education. Perfection is evaluated by them in opposition to negative qualities personality. Formation of positive human properties they see it in parallel with re-education, which, in turn, relies on self-education. In all cases, according to the Dagestanis, self-education - as a resistance to bad influence from the outside and the bad influence that already exists in the individual due to this influence - strengthens the position of the educator. Formation positive traits personality is understood here, first of all, as support in a person internal forces opposed to negative qualities. If a person does not have the strength to overcome qualities that oppose virtues, then positive traits lost, lost, disappearing. These virtues and their opposites are as follows:
the first is the mind, it is overshadowed by irritation, anger;
the second is friendship, it is destroyed by envy;
the third is conscience, which is destroyed by greed;
fourth - good upbringing, but it can be affected by a bad environment;
the fifth is modesty, licentiousness harms it;
the sixth is kindness, selfishness interferes with it;
the seventh is happiness, jealousy destroys it.
The list of perfections called “nine virtues of a man” is an achievement of the pedagogical culture of the Buryats. The Nine Virtues include the following commandments:
above all - consent;
on the sea - a swimmer;
in war - a hero;
in teaching - the depth of thought;
in power - the absence of guile;
in work - skill;
in speeches - wisdom;
in a foreign land - steadfastness;
in shooting - accuracy.
To the nine virtues, the Buryats add other positive qualities of a man as a program for the formation of a perfect man.
Ideas about the essence and content of human perfections testify to the stability of folk, ethnic ideals of education, which were carried out in life not only with the help of words, but also in specific activity. The unity of word and deed is one of the most strengths national traditional pedagogical system, the living practice of education, which the working people considered in the aggregate of all its parts and carried out as a holistic process. Approach to education as holistic process manifested itself in the use of combined measures of influence on children and complex forms of organizing their life and activities.
The thousand-year experience of folk pedagogy has crystallized the most effective means of influencing the personality. The differentiation of educational means associated with the formation of well-defined personality traits is amazing. Let us turn, for example, to riddles, proverbs, songs, fairy tales, games, holidays as a means of influencing the child's personality. The main goal of riddles is mental education, proverbs and songs are moral and aesthetic education. Fairy tales, on the other hand, are called upon to contribute to the cumulative solution of the problems of mental, moral and aesthetic education, a fairy tale is a synthetic means. Festive game culture is a kind of pedagogy in action, where all means were used in harmonious unity, in a well-coordinated system, where all elements are interconnected. The games used songs, riddles, and fairy tales. The game is the most effective practical pedagogy, a materialized fairy tale.
Riddles are designed to develop the thinking of children, to teach them to analyze objects and phenomena from the most various areas the surrounding reality, to compare their properties and qualities; moreover, the presence a large number riddles about the same object (phenomenon) made it possible to give this object a comprehensive description. The use of riddles in mental education is valuable in that the totality of information about nature and human society acquired by the child in the process of active mental activity. At the same time, riddles about good fame, lies, gossip, grief, about life and death, youth and old age certainly contain material that in one way or another encourages young people to improve their moral qualities. The highly poetic form of riddles contributes to aesthetic education. Thus, riddles are combined means of influencing consciousness, with the aim of carrying out mental education in unity with other aspects of the formation of a perfect personality.
The same should be said about proverbs and songs. The purpose of proverbs is moral education, songs - aesthetic. At the same time, proverbs call for work, the development of the mind and the strengthening of health, but this is done again under the guise of a call to fulfill a moral duty. Songs are a means of influencing feelings and consciousness, but they contain riddles and proverbs; besides this, there are also independent riddles-songs.
In the described genres of oral folk art, the unity of content and form, purpose and means is seen: in riddles, the smart is the goal, the beautiful is the means, in proverbs morality is the goal, the beautiful and smart is the means, in the songs the beautiful is the goal, the smart is the means. Fairy tales, as mentioned above, are designed to bring into the system pedagogical roles riddles, proverbs and songs, of which there are many in fairy tales.
It is noteworthy that the people took care not only to determine the functions of individual genres of oral creativity, but also distributed them among individual age groups in accordance with the specific tasks of education and self-education. For example, children willingly use riddles and songs in their environment, although new riddles to children and adolescents are mainly communicated to adults, who themselves almost never resort to riddles in their environment, proverbs are most common among older people and are communicated to children and young people for the purpose of educational influence, the latter rarely resort to them in their midst; songs are most common precisely among young people, the elderly almost never sing, and the individual performance of songs by a small child and teenager is unusually rare. Fairy tales are not popular among adults, but they are very loved by children and teenagers. One of the combined means of influence in one or another age period is of paramount importance. This by no means excludes their joint and parallel application. The variety of poetic forms and content of songs, fairy tales, riddles and proverbs indicates that folk pedagogy, defining the features of a perfect personality, simultaneously showed concern for the realization of the ideal of a perfect person. It is clear that such a purposeful system of education could not take shape without the presence of an element of consciousness in pedagogical creativity the masses of the people.
Folk pedagogy does not conceive of the education of a perfect man outside vigorous activity. Combined measures of influence on the consciousness and feelings of the younger generation have always been in accordance with the complex forms of organization of his life and work. The complex forms of organizing the life of young people include numerous customs and traditions, rituals and holidays. One of the first places in this series among all peoples is occupied by labor traditions and customs, which, in the course of their implementation, certainly acquire a festive coloring. This is: help- the Russians khoshar and hashar- Uzbeks and Tajiks; talkas, talgut and talka- respectively among Latvians, Estonians and Lithuanians; cleanup- Ukrainians and Belarusians. In an old Russian village, if, for example, at the end of the harvest, a crowd walks past a lagging reaper, most often lonely and with many children, then it was considered business as usual in such cases artelno help her. Such assistance eventually turned into a custom of mutual assistance - to help. Especially such "help" was widespread among young people and, as a rule, ended with general fun - games, dances, songs.
Numerous spring youth holidays were original forms of aesthetic education and self-education, a means of checking the level and results of this education. So, for example, amazing girls' round dances were in the nature of daily spring and summer "singing festivals". Autumn evenings pursued the goal of developing and testing aesthetic tastes in needlework. Akatui among the Chuvash, Sabantuy among the Tatars, Kargatuy among the Bashkirs pursued goals public review physical development youth. It is no coincidence that the outstanding Tatar scientist D.R. Sharafutdinov in his book on Sabantuy calls it a way of life of the people. The book has sections: “Born by the people”, “Youth ancient rite”, “Echo of the Ages”, “Maidan of Friendship”, “Celebration of Health, Sports”, “From Sabantuy to the World Games”, etc. He writes: “...Sabantuy has a great future. It is only necessary to scientifically comprehend the centuries-old folk educational experience, the continuity of traditions. Without careful attitude to these spiritual treasures of the people, progress in public life, the formation of historical self-awareness and worldview of the people.
Folk sports holidays were distributed among almost all peoples. Among the Chuvashs, the spring holiday "Seren" was known, which was held by children and youth under the guidance of the old as a day of memory of deceased ancestors, as a holiday of moral self-purification and self-improvement.
In any of the holidays, one of the sides of human perfection occupied a dominant position, but at the same time other qualities of a perfect personality were not left out of sight.
Differentiated Approach to the methods, methods and forms of education ensured the concreteness and purposefulness of the work on the formation of the traits of perfection. The education program sometimes turned out to be distributed over years, months, and even days of the week and was closely connected with annual work cycles. So, for example, the Chuvash names of spring, summer and autumn months associated with agricultural work: the month of sowing, the month of the sickle, the month of threshing, etc. May is the month of youth round dances, October is the month of weddings, November is the month of memory of ancestors, etc. The following beliefs existed about the days: Monday is the day of chants; Wednesday - the day of life and health, favorable for sowing peas; Thursday is the day of the most productive work; Friday - the day of memory of the ancestors, the day of rest, the day of a clean body and purification of the soul, etc. Even the time of day had educational significance: “morning is wiser than evening”, “morning for an important matter”; "to sing only in the afternoon, best of all - after dinner"; “morning chant is a harbinger of evening tears”, “the day is not for fairy tales, they are told only after sunset”, etc. etc. Here, of course, there is an element of superstition, but the main thing is the concern of the industrious people about creating conditions for the formation of the traits of a perfect person.
The improvement of a person was presented by the people quite concretely and definitely: it was not only about the synthetic image of a perfect person, but also about the formation of specific personality traits. The most important place in the formation of these qualities was assigned to labor. In the oral art of many peoples, ideas about the unlimited possibilities for improving a person in labor are widespread. In the Russian fairy tale "The Frog Princess", for example, even the tsar checks his daughters-in-law both "in needlework and in business." The peasants transferred their ideas about life, generated by the nature of their activities, even to life. royal family. Folk pedagogy does not allow any compromises and concessions in the field of morality, it does not have leniency towards those who violate the requirements of popular ideals. Samples of moral perfection are fabulous and epic heroes, heroes of legends, myths and songs. In the oral art of the peoples last place also occupies the idea of the physical improvement of man.
outstanding achievement folk pedagogy is the promotion of such important condition perfection of the individual, as the connection of each person with his own kind. The demand for this connection in folk pedagogy is formulated as a call for unity of action, for solidarity, for uniting the efforts of the working people in the struggle to improve their lives. In folk pedagogy there is no perfect "Robinson", it recognizes only the friends and sons of the people as perfect: "Man is a friend and brother to man" (Russian), "Man is life to man" (Polish), "Man is alive by man" (gr. Chuv.) “A person is necessary for a person” (Azerb.), “A person is a friend for a person, a person is a care for a person” (Swedish). The saying "Unity is strength" sounds like an aphorism in many languages. Sayings and proverbs based on showing the omnipotence of close-knit people and the doom of a person who finds himself outside of society are common among all peoples without exception. Here are examples: "Community - great person”(Ukrainian), “If all the people breathe, the wind will be” (Russian), “The ant army will overcome the lion” (Azerb.), “Who is not together with the village, that is dead without a grave” (Nogai), “ The weak together are strength, the strong alone are weakness ”(Chuv.), etc. There are a lot of similar proverbs emphasizing the need and importance of uniting the efforts of working people in the pedagogy of any people.
Chief and decisive factor, uniting in a single whole the combined measures of influence on children, complex forms organization of their activities is nature. The initial impetus for the awakening in man of the idea of perfection, which later developed into a conscious desire for self-improvement, was the idea of the harmonious perfection of nature.
The life of a child in harmony with nature helps to strengthen his health, has a beneficial effect on mental development. Nature and life are recognized by the people the best educators. They develop in peasant children the habit and love for work, since the latter see a constantly working father and mother and often help them themselves, and free labor, as K.D. dignity. In the bosom of nature, the child is encouraged to devote himself for a long time and inseparably to the observation of some one phenomenon, one impression. As a result, concentration and depth of thought are brought up in him. Nature enriches the child's mind with important knowledge and interesting information and thanks to this, it contributes to a wider and more comprehensive growth of the intellectual powers of children. The aesthetic role of nature is indisputable. The people, drawing their inspiration from the contemplation of her beauties, poetized her in their songs, fairy tales, epics. So, nature contributes to the formation of all aspects of a person's personality, and, under the condition of conscious pedagogical activity of adults, it is a powerful pedagogical factor. The meaning of the humanistic nature of human perfection is in the harmony of Man - the "small universe" and Nature - the great universe.
The program of educating a perfect person is multifaceted and extensive. There are various means of its implementation. Education was the very life of the people: everyone educated, educated everyone, educated everyone. Subjectively, this or that phenomenon of life served specific purpose, performed specific task, for example, such works folk art, like songs, served as a means of entertainment and recreation. But at the same time, as mentioned above, they performed a multifaceted educational function.
Russian folk laments are a similar means of education. Wept - lamented for the dead, but for the living. For example, “Lament for the Wife” is addressed to the husband, so that he remembers the children and protects them from the evil stepmother; children - so that they remember their mother and grow up kind and smart; peers of the children of the deceased - so that they remember their healthy mothers and appreciate their care, the call to the living - to be as perfect as the one for whom tears are shed. In weeping, they lamented about the “born” child, and about the adopted child, about the “watchdog”, “educator”, about feeding, etc. The laments summed up the life of the deceased, Russian laments are obituaries of amazing poetic power ... Let us turn, for example, to the following lines of "Lament for the Adopted".
PRAGUE --- This time "Echo of the Caucasus" has two "guests of the week" - famous Georgian football players Alexander Chivadze and Vladimir Gutsaev. They remember their friend and teammate Ramaz Shengelia, Merited Master of Sports, winner of the UEFA Cup Winners' Cup in 1982, twice recognized as the best player of the year in Soviet football. The football player died yesterday morning, according to preliminary data, from a heart attack. Interview with Chivadze and Gutsaev was recorded by Oleg Kusov.
Oleg Kusov: Alexander Chivadze was the captain of both Dynamo Tbilisi and the Soviet national team, in which he played together with Ramaz Shengelia.
Alexander Chivadze: Ramaz Shengelia is one of those legends that entered the history of Soviet, Georgian football and Dynamo Tbilisi. He was the perfect football player. Twice the best football player Soviet Union, and the championship of the Soviet Union was one of the strongest in the world, and stars played in any team. This is a very big loss.
Oleg Kusov: Vladimir Gutsaev played with Ramaz Shengelia in attack.
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In a separate windowVladimir Gutsaev: It is not only for Georgian football, but for everything post-Soviet space was the greatest figure. After all, it’s not just that he became the best football player of the Soviet Union twice in his time, this title is not given so easily. Therefore, I believe that he is not just a lot, but a lot, for both Georgian and Soviet football.
Oleg Kusov: Of course, he was an ideal partner on the field, but how did you know him in real life?
Vladimir Gutsaev: In life, he was an ideal person who never raised his voice. And by the way, today, when I came to his family, I managed to talk with his wife. She said bluntly: “I have been married to him for so many years, and I don’t remember that he raised his voice in the family.” This person is very positive.
Alexander Chivadze: Good-natured, excellent family man, he left two children, grandchildren.
Oleg Kusov: I heard that he was very serious about sports mode never violated it.
Alexander Chivadze: Yes, I would say that he was a standard, and he worked very hard.
Oleg Kusov: And after he finished playing, what did he do? Has his knowledge been used?
Alexander Chivadze: Yes, when we finished playing, when Georgian football became independent, I was the first coach of the Georgian national team, and he was among my coaches. And in recent times was Honorary Vice-President of the Georgian Football Federation.
Oleg Kusov: If you remember the stellar squad of your Dynamo team in the 80s, is your experience somehow in demand today by Georgian football, which is not in the best position now?
Alexander Chivadze: Now I work as Vice President of the Football Federation, and at the same time I am the head coach of the youth team. Sulakvelidze has an academy, Gabelia also works in football, Kostava works in football, Kopaleishvili... The guys work.
Oleg Kusov: You played with Ramaz in the national team, you were the captain at the world championship in Spain. Did foreign clubs show interest in Ramaz and you?
Alexander Chivadze: Not only to Ramaz, half of the players had a lot of offers from Europe. Unfortunately, at that time there was such a situation that it was not possible to play abroad. From Spain, from Italy, from England, he always had offers.
Oleg Kusov: Did you lose Georgian football because, say, you or Ramaz or Gutsaev could not go to play abroad?
Alexander Chivadze: In the Soviet Union there was no such advertising of football players as abroad. And besides, playing in the best teams in the world, of course, is also not the last argument from a financial point of view. You finish football, you have to earn it... Everyone has to live according to their talent. And Ramaz was a great football player.
Oleg Kusov: Vladimir, playing in the same team, you are an Ossetian, Daraselia was an Abkhazian, Ramaz… How did Ramaz then survive the collapse of the football space?
Vladimir Gutsaev: Firstly, to this day I believe that the collapse of such a championship as the championship of the Soviet Union, where there was a huge scale and the strongest teams in Europe played, let's say, is a very sad fact. And I think that until now the teams have not been able to join the elite of European football, and will not join for a long time, is just the result of the collapse of the football championship of the Soviet Union. Both the guys and Ramaz were very worried about this; worried that Georgian football could not get back on its feet properly. This, of course, is the result of all that has happened.
What is the ideal person like? Many people aspire to a certain standard, trying to become what they are not. A good example is the modern obsession with beauty standards. Women even have exact dimensions up to a centimeter (90 - 60 - 90), and men must certainly be pumped up and brutal.
Standards around. There are earnings standards, standards professional success, standards of beauty, standards of humor and so on. These standards set the tone for all of our lives. There are not many people who can give a damn about all this, because we are social creatures.
Many people rush from one extreme to another, either trying to meet the standards by 100%, or completely denying them.
The perfect man, does he exist?
I remember one story, unfortunately I do not remember where I read it. The point is the following. After the Second World War, the Americans ordered a study of what ergonomics should be in the cockpit: the distance to the helm, the height of the seat, the location of the instruments, etc.
Scientists immediately conducted a study, took measurements from hundreds of pilots and compiled a list of average sizes. human body, such an “average pilot” .. It would seem that the task was completed. However, there was one scientist who decided to check what percentage of pilots fits the description of this “average”. And you know what happened? He didn't find one. After that, the cockpits are configured only for a specific pilot.
This example illustrates well that no norm exists. Moreover, it does not exist not only in physical sense but also intellectually, socially and so on. Each of us is a kind of unique unit, with a completely individual set of properties.
The ideal person does not exist, but there are standards and they should not be neglected.
Standards
Each person has their own set of individual qualities. But this does not mean that we should neglect these qualities, since there are no two identical people anyway.
On the contrary, one should be guided by these qualities. But in what cases? Only in cases where itexpedient and justified.
For example, it does not make sense to recruit people with low intelligence. In this case, a certain boundary of intellectual abilities must be drawn, a certain standard below which one cannot fall when selecting for this profession.
The same goes for beauty standards. For example, it is expedient and justified that in the model they recruit thin and tall women with certain facial features. But we must remember that fashion designers choose these women because the clothes look good on them, and not because they are perfect.
However, due to the fact that our world has become strongly informationally connected, a strange effect has turned out. People have access to almost any information. If a person learns that in the modeling business there are high standards for the appearance of models, a person begins to perceive the appearance of these standards as ideal. Otherwise, why select? Although in reality they are not, they simply meet the standards of the profession.
The same thing happens with wage standards. Let's take business as an example. To be successful in it, you must have a certain set of personality traits. However, it must be remembered that these business standards are also not ideal, but simply meet the parameters that the profession of a businessman sets. It seems to us that since they earn more, they are somehow better than us. This is not true. They earn more just because their profession involves dealing with money.
It may seem that I am trying to devalue ideals. In fact, this is not so, they are needed, but not in order to correspond to them, but to give us a coordinate system so that we can navigate in what qualities are necessary for a particular activity.
Advantages and disadvantages
Each of us has our own set of qualities. Every person has qualities that make him or her superior to others. There are also qualities that we have not developed enough.
The ideal person is the one in whom all qualities are developed to the maximum extent. Of course, there is no such person.
What are we to do? If we want to be the most efficient (not perfect), we need to identify our strengths and weaknesses. This is done only empirically. After that, each person faces a creative task, which should answer the following questions.Which activities make the most use of our strengths and does not affect the weak? What strategy of behavior is most successful in my activity?
If a person can find answers to these two questions, then he can be successful. If he begins to realize himself without regard to his qualities, but focusing on the ideal, then most likely he will be disappointed.
The same goes for our expectations. It is somewhat unreasonable to expect another person to live up to the ideal.
We all want to be better, therefore, one way or another, we strive for perfection. But in most cases it is quite difficult to explain what this word means. About what he is - a perfect person, you can learn from this article.
Signs of a perfect person
As a rule, a perfect person tries to benefit society, so he helps others and strives to do everything possible to make everyone feel good. He often forgets own good as long as the people around you are happy. However, this does not mean that he spends all his time helping others; he tries to excel in everything. This means that he is constantly developing, he has great relationship with relatives and friends.
In the company of a perfect person, people feel comfortable, because he knows how to present himself, and is also attentive to others. He can inquire about business, health, cheer up a person, give him a smile. All these little things make him attractive to others, people want to communicate with him, so the perfect person has many friends.
The perfect man is a professional in many matters, because much in the world interests him. He achieves his goals easily, solving one problem after another. Troubles do not bring him into a stupor, on the contrary, they allow him to develop further and grow above himself.
Hnational ideal of man
§ 1. The perfect man as the goal of public education
The popular ideal of a perfect man should be regarded as a total, synthetic idea of the goals of popular education. The goal, in turn, is a concentrated, concrete expression of one of the aspects of education. The ideal is a universal, broader phenomenon that expresses the most general task of the entire process of personality formation. Ideally, the ultimate goal of education and self-education of a person is shown, the highest model is given, to which he should strive.
Among the numerous treasures of folk pedagogical wisdom, one of the main places is occupied by the idea of the perfection of the human personality, its ideal, which is a role model. This idea originally - in its most primitive form - arose in ancient times, although, of course, the "perfect man" in ideal and reality is much younger than the "reasonable man" (the first arises in the depths of the second and is part of it). Education in a truly human sense became possible only with the emergence of self-education. From the simplest, isolated, random "pedagogical" actions, a person went to an increasingly complex pedagogical activity. According to Engels, even at the dawn of the emergence of mankind, “people have acquired the ability to perform increasingly complex operations, set yourself higher goals (highlighted by me. - G.V.) and reach them. Labor itself became from generation to generation more diverse, more perfect, more versatile. Progress in work entailed progress in education, which is unthinkable without self-education: setting goals for oneself is its concrete manifestation. And as for the goals of "increasingly higher", they testify to the birth of the idea of perfection in the depths of still primitive forms of education. The diversity, perfection and versatility of labor, about which F. Engels wrote, demanded, on the one hand, human perfection, and on the other hand, contributed to this perfection.
The formation of a perfect person is the leitmotif of public education. The most convincing and most striking evidence that man is “the highest, most perfect and most excellent creation” is his constant and irresistible striving for perfection. The ability for self-improvement is the highest value of human nature, the highest dignity, the whole meaning of the so-called self-realization lies precisely in this ability.
The very concept of perfection has undergone historical evolution along with the progress of mankind. The first glimpses of the consciousness of human ancestors are associated with the instinct of self-preservation; from this instinct subsequently grew a conscious concern for strengthening health and physical improvement (according to Comenius - about harmony in relation to the body). Labor created man. The desire to improve the tools of labor awakened an internal desire for self-improvement. Already in the most primitive tools of labor, elements of symmetry begin to appear, generated not only by the desire for convenience, but also for beauty. In the struggle for existence, the ancestors of man met with the need to coordinate their actions and provide - albeit at first and unconsciously - help to each other. The very eternal harmony of nature and the activity of man's relationship with it made natural the improvement of individual qualities of the human personality. The idea of the harmonic perfection of the personality was embedded in the very nature of man and in the nature of his activity. At the same time, the most primitive tools of labor were already carriers of the emerging primitive spiritual culture: they stimulated the first glimpses of consciousness, causing tension in the twilight mind of the primordial man; not only did the hands distinguish between the convenience and inconvenience of a stone tool, but the eyes also began to notice the attractiveness of the convenient, and this selectivity was the beginning of a primitive sense of beauty.
The improvement of the individual turned out to be due to the two greatest acquisitions of the human race - heredity and culture (material and spiritual). In turn, the progress of mankind would be impossible without the striving of people for perfection. This perfection itself, generated by labor activity, went in parallel in the sphere of material and spiritual culture, went on in man and outside him, in human communication.
§ 2. Ethnic character of the perfect man
In the oral art of all peoples, heroes are characterized by many features that testify to the richness of human nature. Even if only one or two words are spoken about this or that positive character, these words turn out to be so capacious that they reflect the whole range of personality characteristics. Traditional Russian characteristics of a person (for example, “clever and beautiful”, “beautiful girl” and “good fellow”, “small and remote”), emphasizing its main features, do not reduce the complex nature of a person solely to the named qualities only. So, the leading quality of the Russian beauty is the mind, and the mind, in turn, also implies the presence of many skills and dexterity in work. The highly poetic characteristic "clever and beautiful" is both a high assessment of the girl's personal qualities and the ideal image of a woman as a specific goal of education, brought by folk pedagogy to the level of a personality formation program. In the same direction, the virtues of the Russian “good fellow” are concretized in fairy tales and songs: he is smart, and handsome, and hardworking, and honest, and modest.
The ideas of each people about the perfect personality developed under the influence of historical conditions. The peculiarity of the living conditions of the people is reflected in its national ideal. So, for example, the "real horseman" of the Bashkirs, Tatars, peoples of the Caucasus and Central Asia has some differences from the Russian "good fellow" by the nature of his activity, code of decency and good manners, etc. In the basic human qualities, the ideals of a perfect personality are still very close to each other. All peoples appreciate intelligence, health, diligence, love for the Motherland, honesty, courage, generosity, kindness, modesty, etc. In the personal ideal of all peoples, the main thing is not nationality, but universal principles.
At the same time, peoples evaluated many things from the point of view of their own standards. So, for example, the Chuvash still have the expression “perfect Chuvash”, which is used to characterize a person of any nationality, corresponding to their idea of a good person, i.e. the word "Chuvash" in this case is identical to the word "man". “A perfect (good, real) Chuvash” is a Russian, Tatar, Mordvin, Mari, Udmurt, these are people with whom the Chuvash communicated and who fully corresponded to his ideas of good. Among the Circassians, love for the Motherland is one of the decisive features of a perfect personality, always manifested itself along with a sense of tribal and national dignity. Even in the most difficult conditions, the Adyghe was required to preserve the good and honest name of his family, clan, tribe and people. “Do not bring shame to your father and mother”, “Look, try not to take off the Adyghe face”, i.e. do not dishonor the honor and dignity of the Adyghe.
The folk ideal is presented in fairy tales
