The teaching profession is very ancient. The role of the teacher in the progressive development of society is significant, if only because he educates the youth, forms a generation that will continue the work of the elders, but for more high level development of society. Therefore, to some extent, we can say that the teacher shapes the future of society, the future of its science and culture. It is not surprising that at all times prominent figures of education highly valued the role of the teacher in the life of society. The position of a teacher is excellent, like no other, “higher than which nothing can be under the sun,” wrote the great teacher Ya.A. Comenius (1592-1670). According to Y. Kolas (1882-1956), a classic of Belarusian poetry and literature, a teacher is not only an educator, a teacher is a friend of a person who helps our society to rise to the highest level culture.

The significance of the role of the teacher in the progressive development of society was determined by the Russian teacher K.D. Ushinsky (1823-1870): "Educator, standing on a level with modern way upbringing, feels like a living, active member of a great organism, struggling with ignorance and the vices of mankind, a mediator between everything that was noble and high in past history people, and a new generation, the keeper of the holy testaments of people who fought for the truth and for the good. He feels himself a living link between the past and the future, a mighty warrior of truth and goodness, and realizes that his cause, modest in appearance, is one of the greatest deeds of history, that kingdoms are based on it and whole generations live on it.

To begin with, the role of the teacher in society, i.e. its social functions undergo changes along with the development of society itself. It cannot be otherwise: the teacher lives in society and, consequently, together with him experiences all the same evolutionary and revolutionary changes that take place in this society. It is not surprising that in different historical epochs the social role of the teacher changed, evolved from the level of a hired artisan to a civil servant.

I will name the main social functions of a teacherin modern society :

1. The teacher performs the role of the engine" in society, catalyst(accelerator) of social progress. By educating the younger generation, he greatly contributes to the formation of people who own new and progressive production technology, specialists who quickly grasp everything advanced in the diverse life of society. And thus, in the progressive development of society. Undoubtedly, there is a significant share of the efforts and many years of work of the teacher in accelerating this development.

2. A professional teacher composes successor in an inextricable chain between the historical past of society and its promising future - through the younger generation. He, like a relay race, passes on the experience of the life of the historical past of society to a promising future.

3. There is a specific function of the teacher - to perform the role of the battery accumulating social experience. In this role, he acts as the guardian and bearer of diverse social values: universal, cultural,

intellectual, spiritual, etc. Accumulating these values ​​in himself all his life, he then passes them on to the younger generation. This means that here the role of the teacher is not limited to accumulation, he is at the same time the main link in the mechanism for transferring the valuable experience accumulated by the elders to the young. In fact, not one, but two social sub-goals of the teacher are noted here: to accumulate in order to transfer.

4. One of the social roles of the teacher is that he acts as specialist, evaluating the culture of society, the experience of social relations, relationships and behavior of people, achieved by that time. His assessments: there are good and bad factors, there are also intermediate ones. From general fund culture, he chooses the material that will be valuable, useful (from a subjective point of view) for use in educational work with children. In this function, the teacher plays not only progressive role but sometimes conservative. The fact is that subjectively, teachers of the older generation nostalgically experience their own young and young years from the top of the past as perfect, almost ideal, and new trends in life are sometimes perceived as the destruction of the old foundations (in fact, this is often the case), as a collapse, and therefore unacceptable.

But in general social progress is determined, of course, not only by the activities of teachers, but also by other factors, and it cannot be stopped by the conservative views of individual teachers. And yet, most teachers choose the new in the children's environment and promote this new in the system of social relations.

5. I will name one more social function of the teacher: this person authorized society represent the world of youth to the older generation.

A professional teacher, like no one else, knows the characteristic physiological and psychological traits and other features of children, adolescents, boys and girls, the originality and capabilities of their diversified development at different age levels. Therefore, he can, is able and has the moral right to competently express his opinions before society about the education of young people, to create public opinion on topical problems of practice and theory of education.

6. And, finally, one more, perhaps the main, social function of the teacher - formation spiritual world youth in accordance with the principles and values ​​of a particular society. This is what the teacher is constantly working on, forming in the younger generation knowledge, concepts and beliefs about the rules of human society in accordance with the principles and norms of morality, law, aesthetics. By educating young people about universal values, the teacher teaches her to regulate her behavior in accordance with these values, to live according to the principles of kindness and mercy, tolerance, respect and humanity towards others.

So, the role of the teacher in modern society is manifested in the above social functions . In fact all these functions are not manifested separately from one another, but in a general complex, reflecting the complex interrelationships of different aspects and phenomena of life.

Vygotsky's concept of the development of the psyche appeared against the background of disputes about the positions from which to approach the study of man. Among the approaches, two prevailed: "ideal" and "biological". From the standpoint of an ideal approach, a person has a divine origin, therefore his psyche is immeasurable and unknowable. From a "biological" point of view, a person has a natural origin, so his psyche can be described by the same concepts as the psyche of animals. Vygotsky solved this problem differently. He showed that man has a special kind of mental functions that are completely absent in animals (voluntary memory, voluntary attention, logical thinking, etc.). These functions constitute the highest level of the human psyche - consciousness. Vygotsky argued that higher mental functions have a social nature, i.e., they are formed in the process social interactions. Vygotsky's concept can be briefly distinguished into three parts. The first part is "Man and Nature". This part contains two main provisions: 1. During the evolutionary transition from animals to humans, a fundamental change in the relationship of the subject with the environment (from adaptation to its transformation) took place. 2. Man managed to change nature with the help of tools. The second part of Vygotsky's theory is "Man and his psyche". It also contains two provisions: 1. The mastery of nature did not pass without a trace for a person: he learned to master his own psyche, he developed higher mental functions. 2. A person also mastered his own psyche with the help of tools, but psychological tools, which Vygotsky called signs. Signs are artificial means by which a person was able to force himself to remember some material, to pay attention to some object - that is, to master his memory, behavior and other mental processes. The signs were objective - “a knot for memory”, a notch on a tree. The third part of the concept - " Genetic Aspects". This part of the concept answers the question "Where do signs come from?". Vygotsky believed that at first these were interpersonal signs (the words “do”, “take”, “take”). Then this relationship turned into a relationship with oneself. Vygotsky called the process of transformation of external signs into internal ones internalization. According to Vygotsky, the same thing is observed in ontogeny. First, the adult acts with the word on the child; then the child begins to act with the word on the adult; and finally the child begins to influence himself with the word. The concept of L. S. Vygotsky played huge role in the formation of modern scientific views on the problem of the origin of the psyche and the development of human consciousness.

2. Causes of conflicts and types of teacher's attitude to the conflict.

With all the variety of conflicts, one can distinguish them main reasons:

In recent years, students have changed a lot, while some teachers see them as students were ten or fifteen years ago.

Lack of mutual understanding between teachers and students, caused by ignorance of the age-related psychological characteristics of pupils. Thus, the increased criticality inherent in adolescence is often perceived by teachers as a negative attitude towards their personality.

Tradition and stereotype in the choice of educational methods and means.

The teacher evaluates not a separate act of the student, but his personality. Such an assessment often determines the attitude of other teachers towards the student.

The assessment of a student is often based on the subjective perception of his act and little awareness of his motives, personality traits, living conditions in the family.

The teacher finds it difficult to analyze the situation that has arisen, and is in a hurry to severely punish the student.

The nature of the relationship that has developed between the teacher and individual students; personal qualities and non-standard behavior of these students are the reason constant conflicts with them.

Personal qualities of the teacher (irritability, rudeness, vindictiveness, complacency, helplessness); the mood of the teacher when interacting with students; the life of the teacher.

General climate and organization of work in the teaching staff. There are four types of teacher attitude to conflict situation.

1. The desire to avoid suffering, trouble. The elder acts as if nothing happened. He does not notice the conflict, avoids resolving the issue, lets things take their course, without complicating his own life. Unresolved disputes destroy the team, provoke students to violate discipline.

2. Realistic attitude to reality. The teacher is patient, sober about what is happening. He adapts to the requirements of those in conflict, that is, he follows their lead, trying to mitigate conflict relations with persuasion and exhortation. He behaves in such a way that, on the one hand, he does not disturb the teaching staff and administration, and, on the other hand, does not spoil relations with students. But persuasion, concessions lead to the fact that the elder is no longer respected and even laughed at.

3. Active attitude to what happened. The teacher recognizes the existence of a critical situation and does not hide the conflict from colleagues and supervisors. He does not ignore what happened, does not try to please everyone, but acts in accordance with his own moral principles and beliefs, not taking into account the individual characteristics of the conflicting pupils, the situation in the team, the causes of the conflict. As a result, there is a situation of external well-being, cessation of quarrels, violations of discipline, but this does not always mean that the conflict has been settled.

4. Creative attitude to the conflict. The senior behaves in accordance with the situation and resolves the conflict with the least losses. In this case, he consciously and purposefully, taking into account all the accompanying phenomena, finds a way out of the conflict situation. He takes into account the objective and subjective causes of the conflict, does not take a hasty decision.

Ticket number 5

Everyone pedagogical term has its own history and is born in a certain context. The phrase “developmental education” owes its origin to the domestic psychologist V.V. Davydov and was first heard in the 60s of the twentieth century.
The sixties, as you know, were a special period in the history of our country. This is a decade of democratic changes, a surge in the activity of the intelligentsia (then still Soviet) and public life countries.
In such historical periods, society usually begins to reconsider its attitude to the individual and to the problems of education. And here in pedagogical dictionary the word "development" penetrates, forcing the stable and generally accepted term "formation" to make room.
There is a stylistic difference. Behind the "formation" is the rigid, directive activity of the teacher-subject, addressed to the child-object. You can "shape" (or "shape") clay bricks, dough pies, a log doll. And the child? The comparison of a child, especially a small one, with clay has taken root in our speech. It expresses an inescapable desire for pedagogical voluntarism.
The term “development” comes from a different value system. He seems to draw our attention to the fact that the child is not at all amorphous clay. Some forces operate in him (from the moment of birth, and now it turns out that even before birth) that allow him to respond or not to respond to our pedagogical efforts.
In this sense, the child is, of course, the subject of the pedagogical process, i.e. active actor. And “developmental education” is education aimed at development. This was the deep humanistic meaning of the term “developmental education”, “launched” with the light hand of V.V. Davydov in teaching practice.
Nowadays, the term "developmental education" has firmly entered the Russian pedagogical dictionary. But “today,” writes the Yaroslavl scientist G. Selevko, “the use of the term “developmental education” is so diverse that it is already required special study to understand its contemporary meaning.
In this and subsequent issues, we will introduce readers to pedagogical systems that define themselves within the paradigm of developmental learning.
Perhaps our readers will be able to get an idea of ​​the content that is put into the words “developmental education” in our time.
We asked Dr. psychological sciences Victor GURUZHAPOV.

- Viktor Alexandrovich, can the concept of a school of a cultural-historical type be considered an integral part of cultural-historical pedagogy?

Yes. The concept created by us in collaboration with V.V. Rubtsov and A.A. Margolis, is designed for a continuous educational cycle, starting from the preschool period (from 4-5 years old) and until the end of high school.
It is based on the idea that children at a certain age must go through some types of learning that have existed in the history of culture. Hence the name - cultural-historical school. In addition, this concept is based on the ideas of cultural-historical psychology, the founder of which is L.S. Vygotsky.

- That is, it is assumed that each culture had its own way of teaching children and that there are certain forms of education that are psychologically adequate for each age, which the child perceives better at one stage or another of his development. Could you give some examples?

Where does training start? With the development of ritual actions. That is, just like in primitive culture. What is the effect of this? For example, we want to teach children how to brush their teeth. It is useless to explain to a small child why this should be done. The rational reasons for observing the rules of personal hygiene will not be clear to him for a long time. The only explanation is that this is how it should be done. In the morning mom, dad, grandma or, if the situation plays out in kindergarten, the children of the group should brush their teeth. This is a rule, a ritual. So it is necessary. That's what everyone does in our society. Here we are brushing, brushing our teeth.
AT primitive society ritual was the main form of transmission to new generations important norms social being.

- And in our culture, what age children are characterized by a ritual as an educational form?

The ritual form of education is used at any age. After all, a person who does not own one or another form of ritual behavior often finds himself outside society. Another thing is that for kids, ritual is the main form of mastering the norm. At other age levels, other forms of learning also arise. But preschool age, among other things, - sensitive period to master the rules public behavior. If at this time the child does not learn to take care of himself, use hygiene products, eat carefully, be polite, in subsequent periods it is difficult or not possible to catch up.

AT psychological literature describes the behavior of Mowgli children - foundlings, "brought up" to a certain age by animals. Children who “returned” to human society at the age of five or more older age, it was really impossible to teach to eat at the table, to use cutlery. It was a huge problem to teach them how to use the toilet for its intended purpose.

Yes. And it is easiest to teach a small child through a ritual if this ritual exists within a special space that we can specially build in pursuit of our educational goals.

- And what educational forms does cultural-historical pedagogy offer for older children? For example, for children of primary school age?

At primary school age, the child enters the system new relationship represented by the so-called "workshop school". From our point of view, some schemes that have been adopted in society are being implemented there. medieval culture. In the "workshop", working next to the "master", the child masters a certain norm of action. For example, learning to learn. Here already, in contrast to the first, preschool, stage, the action itself acquires certain meaning and is perceived by the child as some way of working.
The teacher - the "master" - sets the canon of action, which the student imitates. This is precisely the canon, and not just an algorithm represented by a sequence of operations.

- Do you mean that the student is trying to imitate the teacher as a model of behavior? After all, the canon is a behavioral category, isn't it?

Yes. One day I got into a math lesson in a developmental education program. It was led by a male mathematician who had previously worked in high school. The behavior of this teacher was built in accordance with the classical ideas about what a mathematician should be - solid, reasonable, restrained, with inner dignity. And, most importantly, his every word, movement must be evidence. You should have seen the children who were sitting in this lesson! They seem to have absorbed, absorbed this style: they go to the blackboard calmly, they reason reasonably. And in all their actions the same dignity, the same solidity shines through. Here is the training from the master!

- How does cultural-historical pedagogy fundamentally differ, for example, from Waldorf pedagogy? After all, even there there is a postulate: "A child in the process of his development must go through all the stages of the development of culture in a collapsed form." In other words, "the child in ontogenesis must repeat the main stages of cultural
phylogenesis".

Waldorfs have their own, it must be said, rather peculiar ideas about the development of culture. But fundamental the difference is perhaps in the fact that we have a certain image of the cultural universe, to which, as a result of our educational process, the child should come. We give teachers a very active role in the learning process. Waldorfs, on the other hand, proceed from the fact that the child initially has a desire for higher forms existence, which must be helped to manifest and unfold in the process of learning. In this sense, they follow the child, and we designate the child a perspective space of movement. That is why our educational paradigm exists within the framework of developmental education. Within the framework of our system, at each age stage, a child needs to develop those qualities (new formations) that will become the basis for his development at the next age stage.
Waldorfs, for example, believe that the main quality of a child in preschool childhood is imagination. It is already there, present in it. Just don't let it show up.
We share the view of imagination as the most important quality for a preschooler. But this is not enough for us. First, the imagination is not at all present in a ready-made (even if in an “unmanifested”) form: it needs to be developed.
Secondly, no less important for a preschooler from the point of view of his life prospects is the development of arbitrariness of actions.
The arbitrariness of action is action within cultural norm. What is the arbitrariness of actions expressed? In that I plan my activities, choose the way of this activity and act within certain cultural restrictions. After all, it is very important that the child understands that in what situation man of culture can do and what it can't. The child should develop the ability to change socio-cultural positions.
And, finally, it is extremely important for a preschooler to learn how to operate with the so-called "sign-symbolic" means.

- Can you elaborate a little more on this? What, in fact, does this mean: sign-symbolic means?

What was Vygotsky talking about? Mastering symbolic means, the child masters the universal abilities of man. Applied to psychology school age these ideas were most fully developed in the works of L.A. Wenger is a classic of our domestic psychological school.

I would like to look at the problem of mastering sign-symbolic means by a child not from the point of view of psychologists, but from the point of view of practitioners. Our practitioners, as you know, are not privy to the depths of the theories of the sign. Therefore, for them, a sign is primarily a scheme.
They told the teacher that it is useful for the child to work with diagrams and with signs. By virtue of his understanding of the problem, he begins to draw icons and diagrams at every convenient and inconvenient occasion. For example, a child must write a story. He does his job so well. And the teacher reminds him of everything: look at the diagram, look at the diagram. The child has already flown away in the development of the plot - rich, interesting, and everyone is pulling him by the legs to an unnecessary scheme, which in fact does not help him compose, but slows down his story.
Or the teacher offers the child cards that contain a diagram of the so-called “step-by-step actions”. But the child may not need it at all if he already has an idea about the stages of his actions (for example, how to work during the application or how to clean the table after work in the painting class): he has already done this many times. The sequence of actions is already automated or easily predicted by them. And here the scheme has some kind of obsessive, I would even say, aggressive nature of the space being overorganized.

Of course, one can often observe situations in which the use of signs is unnecessary and even incorrect. Using a sign is generally not an easy task. That is why I say that the sign acquires its real life only in a special "mythological" space.

- Can you explain what it is?

Well, for example, there is a well-known thesis: in the life of an older preschooler, a role-playing game plays a huge role. This is true. What, however, are we facing? With the fact that the child does not know how to transfer the skills acquired in the role-playing game to other life situations.
And so we decided that these games and other activities of children should be immersed in a certain unified semantic field. It should be an integral world with legends about its origin, with its own rituals, traditions and holidays, with diverse role-playing spaces and, of course, with its own signs and symbols.
We called this world the mythological space.
Moreover, according to our ideas, a child should be immersed in this space for a sufficiently long time: for example, from five to ten years. Then we will be able to give him the opportunity to live a developing, dynamic life within the mythological space.
And so we created the "Country of Childhood", in which we intended to teach and educate children, starting from the preparatory class for school - from the age of five. Year preschool education we considered it mandatory. It was the year of entry into mythological space, the year of residence of mythological reality. Because children of four, five and even six years old have a mythological perception of reality.
In the perception of older children, there is already a shift from a mythological perception to a communal one, to a more socially determined one. They already know how to joke about a fairy tale. The five-year plan still firmly believes in the reality of gaming reality. The line between fairy tale and reality is still blurred for him.
Within the framework of the mythological space, signs and symbols have a very important ability: They can be transferred. Transferring from one activity to another, from one game to another, from a given situation to a new one.
And now five-year-old children find themselves in a kind of environment built according to the described principles - in a mythological environment with already finished developed by mythology. Since this environment is built according to the type of “country”, “state”, it has a name, attributes (coat of arms, flag), its own map, on which cities are indicated, its own management system, its own currency, its own banks.
And children begin to master the mythology of this "country". And along with the development of mythology, they learn to master the sign-symbolic means of this mythological space.

- Can you give a specific example: how does this happen?

As I said, the Land of Childhood has its own currency, its own toy money. This money can be "earned" within certain situations. In other situations, they represent a medium of exchange. To use money as a medium of exchange, you need to enter into some ritual relationship.
All this is very complicated, and at first the meaning of money is completely unclear. little child. At first, he saves up his "toy" money as insignia. Money, as already mentioned, can be earned in certain situations: for some good deeds, for special successes in class, etc. And the children compete, who has more money. At the same time, they are driven by a purely sporting interest.
And suddenly they get into the situation of the fair. Here it is revealed that these funny pieces of paper that they have accumulated can be exchanged for a variety of things. But to do this is not so easy. For the exchange to take place, it is necessary to enter into some kind of ritual relationship. I have seen very funny situations at these fairs. For example, the kid realized that he could buy a typewriter. He goes to the “counter”, holds out his toy money and asks for a typewriter. An older child gives him a “goods”, counts (counts out loud - this is important condition to “work” as a seller!) the required number of pieces of paper, and return the excess to the “buyer”.
And now the kid is holding a typewriter in one hand, the remaining money in the other and ... does not understand what's the matter. On his face he does not have any satisfaction with the "purchase". Only puzzlement. The rest of the money weighs on him. He doesn't know what to do with them. He does not yet have the concept of the remainder!

- This is despite the fact that he lives in the world of commodity-money relations and goes to the store with his mother?

So in everyday life, he is not included in the exchange process itself! And here the child determines its very existence and its course. This is a fundamentally new position.

Why isn't he satisfied?

The ritual is not complete! The child has already learned that he had to give money and buy a thing. Since he has money left, he needs to do something else. And so he walks, walks in circles, and finally makes a decision: buy another car. Here it is!
It turns out that he has enough for another car (and it doesn’t matter to him which one): he has just as much money left as he needs. And he takes both typewriters in one hand, so that the other - the one in which there was a remainder, feel empty. And, having got rid of money, having received two cars, he finds true happiness. Runs to his own: “It turned out! Bought!"
What happened? He performed a normalized action in a given mythological space. I did it myself, arbitrarily. This is the situation of development.

- And you will not be accused of instilling in your child a taste for commodity-money relations from an early age? What is the early involvement of a child in an exchange, in a "buy-sell" relationship can have a harmful effect on his spiritual and moral development?

Instead of answering, I will tell you one story. One of the private schools attended by the children of wealthy parents decided to implement a similar game system. Parents came to the meeting, sat, listened and said: “But why bother with trifles? Why invent some toy money? We will give our children real ones. Let them go to the fair!”
And nothing happened. No game. And why? Yes, because this real money is not included in this mythological space and does not have a symbolic meaning.

- Can't play them?

Can't play.

- Such situations are typical for fairy tales, when a fairy-tale hero can use fairy-tale means only within certain limits. Remember Ellie with her crystal slippers and magic hat? Or the same Harry Potter, who in the real world was a poor boy, and in the magical world he was a rich heir?

Yes Yes Yes. But even these "reserved" properties of the mythological space the child will have to find out. After all, how did it happen? The child, for some reason, did not succeed in earning toy money. And so he brings real money from home and tries to buy (!) Toy currency with it. It will work for one kid, then for another. None agree.
After all, toy money is a guarantee of their personal participation in the game. And personal participation is the main value. Therefore, all the accusations against us that we develop commercialism in children are unjustified. Toy money does not serve greed or hoarding. It's a way to get into a live game. Can this be sold?
I want to emphasize another important point. The participation of 4-5-year-old children in fairs is not at all the same as the economic games of high school students. They get involved in the situation in a completely different way, with a different internal charge, with different attitudes. What happens to babies here and now as a result of such play cannot be made up for at another age.
Within the symbolic relations of a given mythological space, they are capable of real noble deeds. For example, a teacher and children dream of acquiring some thing for a class (or a group). And there are not enough cool (group) funds for this thing. And then some child makes up for the lack of his toy money. As a result of this act, his account, of course, decreases. But the authority rises disproportionately higher in comparison with the losses. And here it becomes clear: in order to earn credibility, you need to be able to sacrifice something. A very important discovery.

I will try to summarize the understanding of cultural-historical pedagogy that I learned from our conversation.
So, cultural-historical pedagogy offers such educational model, within which methods that arise in different periods of human history are used to raise children of different ages. In accordance with what stage of cultural development "reflects" a particular age of the child, one or another method of introduction to modern culture enjoys an advantage.
On the practical level cultural-historical pedagogy can be implemented as a big game designed for a fairly long period of time. This game allows you to build a special game space, which you call mythological. In the space of the game, children of different ages realize their age-related needs and get the opportunity to realize and develop the personal qualities they need at the next age stage. In other words, in play, the child's perspectives take on a certain materialized form. A kid, for example, knows that a successful useful activity will allow him to participate in fairs, to have a voice in deciding important issues, and in the future - and run for "president". In this game, he also learns to reckon with the "conditions" characteristic of human society and understand them. This is called the development of sign-symbolic means of culture.

With its mythological side, this play space is primarily addressed to kids. Children of primary school age perceive the game in its social context. Presidential elections, activities in self-government bodies, etc. are important for them.
They clearly distinguish game situation from educational. (The main efforts of teachers in the preparatory years for school are aimed at this - to teach children normalized actions in a normalized environment.)

- And how are classes in preschool groups built?

Most of the activities are travel. Traveling is a very convenient form of training. They allow you to give material in large blocks and integrate different disciplines. For preschoolers, this integration is very important.

- Travel - literally or figuratively?

In the sense that children do not sit at their desks unnecessarily, but move around in some space on the map.

- And within the framework of the trip, the appearance of the map is quite organic: a real traveler will not take a step without a map. And the map is a sign-symbolic image of space.

Yes. And on the map there are special icons that indicate certain actions. Children already know these icons and, therefore, know what tasks they will need to perform.
The teacher always offers children new cards, changes the sequence of tasks so that excessive automaticity does not develop. And while traveling, children imperceptibly master signs that are directly related to future academic disciplines: plus, minus, more, less, equal, etc.
Learning in such a situation occurs unobtrusively, within the game context, within the event in which the child is immersed.
In general, I believe that learning is an event. What is a truly talented teacher? The fact that he knows how to initiate an event, and then live in it with the children.
And the concept of cultural-historical pedagogy makes it possible to implement this most important principle.

Interviewed by Marina AROMSHTAM

Pedagogical problems are of great vital and general cultural significance. A modern person needs to have information about behavior styles, forms of education and upbringing, about different types education both in their own country and abroad, as well as on the methods of effective educational influence, on the ways of interaction that lead to cooperation and mutual understanding. In terms of choosing the type of education, it is important for parents to have a holistic view of the forms of education and types of specialized or general education schools. In the era of the information society, the modern generation, striving for constant self-improvement, needs to master the main ways of transmitting and exchanging information, ways of communication.

In our time, we have come to realize that education and upbringing are the central links in the system that determines the stabilization of society and the level of its cultural development. That is, education as a sociocultural phenomenon has undergone in the process historical development paradigm shifts.

In world and domestic practice, the paradigms of education have evolved and developed over the centuries. These include knowledgeable and cultural, technocratic and humanistic, social and human-oriented, pedocentric and child-centric. Each paradigm was formed depending on the dominance of a certain element in the system of basic parameters of education as sociocultural phenomenon. A number of elements that determine the paradigm of education include: ideas about the system of knowledge and skills necessary for a person of a particular historical era; awareness of the type of culture and ways of human development in the process of mastering

last; principles of coding and transmission of information; understanding the value of education in society; awareness of the cultural development of man; the role of education in society; ideas about the image and place of the teacher as a carrier of knowledge and

Culture can be called "the memory of the world and society."

A. Mol

culture in the educational process; the image and place of the child in the structures of upbringing, training and education.

In European culture knowledgeable the paradigm has the longest history. She influenced the definition educational goals in connection with the emerging practical and theoretical experience of man.

Culturological the paradigm focuses not on knowledge, but on the development of elements of culture in the process of education and training, cognition and communication, play and work. In connection with the development of culture and society, the range of elements that a person needs for life and creativity is constantly expanding, and knowledge of the basics of physical and aesthetic culture, ecology and economics, etc. is added to it.

Essence technocratic The paradigm manifests itself in a peculiar worldview, the main features of which are the primacy of means over the goal, the tasks of education over meaning, the technology of civilization over universal interests, technology over values.

An alternative to the technocratic challenge, which turns a person into an object of manipulation, has become a humanistic tradition. For her, a person is the highest value, and not only in public and educational systems. humanistic the paradigm focuses on changing the way of thinking of a person, guided by the principle "everything for a person", "everything in the name of a person". It is based on humanistic moral standards that involve empathy, complicity and cooperation.

Pedocentric the paradigm is understood as an alternative to the child-centric one. The pedocentric paradigm considers upbringing and education as the main factors in the development of the child, where the main role is assigned to the teacher. Within the framework of this paradigm, the methodology, innovation and creativity of the teacher are decisive in the analysis of the processes of education and upbringing. At the same time, personal qualities intellectual ability and the interests of the child are not sufficiently taken into account.

child-centric the paradigm focuses on creating favorable conditions for the development of all children, taking into account and developing individual personal characteristics, abilities and interests.

The principles of public administration of society serve as the standard of the societal paradigm. The latter determine the goals and nature of upbringing and education.

As part of human-centered(anthropological) paradigm, a person is an enduring value. Therefore, in the process of upbringing and education, the interests and individual characteristics of both the child and his parents, and the teacher.

So, what is the meaning of the term "pedagogy"?

First, they single out the “everyday” meaning of pedagogy. Each person throughout life acts as a "teacher", i.e. trains and educates his children, family members, employees at work.

Second, emphasize practical value pedagogy. Pedagogy is considered as one of the areas human activity related to the transfer life experience from the older generation to the younger. Here it is appropriate to talk about the relationship of folk (everyday) pedagogy with pedagogical skills and the art of education. It is no coincidence that the highest manifestation of pedagogical activity is called art.

Thirdly, pedagogy is understood as a science and, at the same time, as a branch of human science. Pedagogy cognizes and improves ways of influencing human development in the indissoluble fusion of natural, social and individual. So pedagogical teachings, theories, models, forecasts and recommendations are built only on the foundation of a holistic and systematic knowledge about a developing person; it is "mined" by psychology, philosophy, history, sociology and other human sciences.

Fourthly, pedagogy is an academic discipline, including theoretical and practical aspects training and education.

Fifthly, the significance of pedagogy as a branch of humanitarian knowledge is included in the general cultural context of modern life. It is revealed as a pedagogical culture of a person.

The function of education, and in everyday life rather of education, is inherent in every person, regardless of education and profession. Education is a mission for parents and for every citizen in relation to the younger generation.

Therefore, each person is obliged to master the basics of pedagogical culture as a component common culture.

Conditionally allocate not professional activity training and education of a person in separate life situations and circumstances and the professional activities of the teacher as a specialist in the field of education.

In general, pedagogical activity is understood as the solution of pedagogical problems of two classes - in training and in educating a person. Pedagogical activity is the management of the activities of another person, ensuring his development. Pedagogical activity is carried out in the process pedagogical communication.

In practice, pedagogical activity is carried out in a specific situation. Situations in which pedagogical tasks are solved are called pedagogical.

So, firstly, pedagogy is the science of the pedagogical process that ensures the development of a person within a specific pedagogical system.

Third, pedagogy developing science, and, accordingly, the totality of its various branches is open system.

Fourthly, pedagogy in the system of human knowledge is a branch of the humanities about the ways and means of transmitting and receiving information by a person and familiarizing himself with general cultural values, taking into account his individual age characteristics of development in the context of a particular pedagogical system.

Fifthly, pedagogy as a science has its own subject and is interconnected with the fields of knowledge - philosophy, psychology, physiology, sociology.

Sixth, the interdependence of pedagogical theory and practice objectively corresponds to the main purpose of this branch of human knowledge: namely, to introduce into practice such options for organizing training and education that optimally ensure the development and formation of a person as an individual, personality, subject and individuality. In this case, one should take into account the temporal, socio-economic and cultural-historical factors of human life and activity.

Seventh, pedagogy as a science performs three main functions: theoretical, applied(in relation to other sciences) and practical(to improve the specific practice of teaching and educating a person).

In order to professionally teach and educate, you need to know pedagogy as a science. But knowledge alone does not always provide the ability to effectively solve pedagogical problems. For success in training and education, manifestation pedagogical excellence, necessary organic compound scientific and pedagogical knowledge with constant personal creativity of a person performing a pedagogical mission.

Pedagogy can be considered as an element of culture. The pedagogical culture of a person is included as a component in world culture modernity.

Throughout the historical development of society, different paradigms of education and upbringing of a person have evolved. These paradigms have not only scientific and pedagogical, but also general cultural value.

Questions and tasks for self-control

1. What is the meaning of the word "pedagogy"?

2. Expand the main aspects of "pedagogy".

3. Describe the main stages in the development of pedagogical knowledge and pedagogical practice.

4. Give examples renowned institutions upbringing and education from national history.

5. What is pedagogical activity?

6. What are its structural elements?

7. Highlight the features of professional and non-professional pedagogical activity.

8. Describe the main types pedagogical activity.

9. How does a pedagogical task differ from a pedagogical situation?

10. Give your examples of pedagogical problems and pedagogical tasks.

11. Give your examples pedagogical situations.

12. Define the subject of pedagogy as a science.

13. Describe the main stages of development pedagogical science.

14. What functions does pedagogical science perform?

15. What types of pedagogical knowledge exist?

16. Name the main categories of pedagogical science and give them a general description.

17. How do the main pedagogical categories?

18. How is pedagogy related to other sciences?

19. What is the place of pedagogy in the system of human knowledge?

20. What value of pedagogical knowledge and experience do you see in general cultural development modern man?

21. What paradigms of education have developed in the world pedagogical practice? Give a brief analysis.

Details

Nazarenko-Matveeva Tatyana Mikhailovna, Associate Professor, Candidate of Pedagogical Sciences, Associate Professor of the Department of Technology and vocational education GBOU VO MO "Academy of Social Management", Moscow, Russia, [email protected]

Annotation: the article is devoted to understanding the role of a teacher in the modern socio-cultural space and considering the concept of "modern socio-cultural space"

Keywords: modern socio-cultural space, distinctive features of the socio-cultural space, Information society, spiritual and moral development of man.

Modern socio-cultural space has its own distinctive features. Before we consider them, let us turn to the history of the concept of "sociocultural space". Since Descartes, scientists different eras tried to define this concept. But for the first time the analysis of social space was made famous sociologist XX century P. Sorokin. He developed a concept based on the interaction of individuals within the social space, based on the triad "meaning - value - norm", which forms three aspects of the social, namely: personality - society - culture. At the same time, significant values ​​and norms create conditions for the emergence social connection. These connections form the socio-cultural world, which is built on top of the world physical reality. At the same time, there is a close connection between the concepts of "cultural" and "social".

The cultural space that influences the social space includes the sphere of ideas and ideas of individuals.

What determines the position of each individual in the socio-cultural space? It is defined social position, social status, education, communication skills, the degree of sensory-emotional abilities, the lifestyle of the individual, the achievements of his activities in the field of spiritual and material production. It naturally follows from this that each historical space has its own socio-cultural space.

The social space is not limited by the geographical boundaries of a single country or a single culture in the presence of various kinds of communities. One of the signs of the modern socio-cultural space is precisely that it goes beyond the boundaries of one culture, as it has its characteristic mobility, fluidity and continuity of development. Another distinguishing feature is multidimensionality, as it has a connection with the world of human ideas, values ​​and norms. Grigoriev E.N. names a number of other features characteristic of the modern socio-cultural space: the integration of economic, political, cultural, spiritual and informational spheres of life in most countries of the world, increasing intercultural ties, ever-accelerating growth various technologies and communications and the formation of a single information space. The concept of "information society" is becoming more widespread in science, characterizing special kind social formation, which is a later version post-industrial society and is a new stage in the development human civilization. Information becomes key social value and a specific product, and the main object of human activity. It circulates freely in modern social space. A change in the socio-cultural space makes new demands on a person: competence in the use of information and the ability to conduct a dialogue with representatives of other cultures in a foreign language.

The social order for education today is associated with the training of professionals of a new type - education dynamic personality possessing mobility, readiness to change jobs and the quality of work, flexibility, the ability to navigate social reality, work with information, build self-education programs, focusing on the capabilities of society. Humanitarian trends have come to the fore in the pedagogy of the last three decades. The classical pedagogical tradition is focused on educating the “human in a person”. The comprehension of education today leads to the understanding that it should be the identification and development of the essential forces of a person in the image of perfection, expressed in the ideals of truth, goodness and beauty. This is both a condition, a means, and a result, and a period of development of a person’s personality, and one of higher manifestations culture, a spiritual phenomenon. Thus, pedagogy deals with the area of ​​spiritual and moral development of a person, with the acquisition of a mode of action by him in the sphere of freedom.

For the space of education, an inalienable quality is the value-semantic dimension, which is characteristic of aspects human being in the world and spheres cultural activities. Therefore, a person determines a practical choice by value, which should always be positively loaded. Traditionally, the moral law is seen as a timeless phenomenon. And the aggregate cultural property and achievements - both spiritual and moral.

The quality of innovation activity in the conditions of the modern world acquires the task of maintaining traditions. The main state documents set the task of preserving and developing values national culture. Thus, in the National Doctrine of Education in Russian Federation the goals of education and training, ways to achieve them through public policy in the field of education, the expected results of the development of the system for the period up to 2025 .

The Doctrine emphasizes the importance of educating industriousness and high moral principles in a person, lists priority areas in the development of the education system, emphasis is placed on the historical continuity of generations, the preservation, dissemination and development national culture; education of patriots of Russia, respecting the rights and freedoms of the individual and possessing high morality; harmonization of national and ethno-cultural relations; development of a culture of interethnic relations; education of the younger generation in the spirit of high morality and respect for the law, etc. .

Thus, the role of a teacher in the modern socio-cultural space is to organize the conditions and accompany the spiritual and moral development of a person, with the acquisition of a way of action in the sphere of freedom.

Bibliography:

1. The National Doctrine of Education in the Russian Federation (approved by Decree of the Government of the Russian Federation of October 4, 2000 No. 751) [ Electronic resource]. – URL: http://www.referent.ru/1/40758 (date of access: 25.01.2013).
2. Federal Law "On Education in the Russian Federation" - M.: Os-89, 2013. - 208 p. - (The federal law). ISBN 978-5-9957-0381-5 - 207 p.
3. Grigoryeva E.N. Modern socio-cultural space: social aspect. International Journal of Experimental Education. No. 5, 2011, p. 97-98.
4. Sorokin P. Man. Civilization. Society / per. from English. - M.: Politizdat, 1992. - 543.

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