Characteristics of humanistic pedagogy. Humanistic pedagogy is one of the directions in the theory and practice of education, which arose in the late 1950s and early 1960s in the United States as a pedagogical embodiment of the ideas of humanistic psychology.

The main trends that characterize this direction in pedagogy are giving the educational process a personality-oriented character, overcoming authoritarianism in education and training, attempts to make the process of mastering knowledge, skills and abilities by students emotionally colored.

The very concept of "humanization" is derived from the concepts of "humanism" and "humanity". This concept reflects the constructive aspect of the problem, the solution of which provides activities to achieve a higher and more humanistically oriented system of values. The humanization of upbringing and education, according to scientists-teachers, is the moral and psychological basis for the course of the pedagogical process.

This is a socio-pedagogical characteristic of the very process of upbringing and education. It is a process aimed at the development of the individual as an active subject of creative learning activities, cognition and communication. According to its goals, humanization is a condition for the harmonious development of the individual, enrichment of his creative potential, the realization of the creative possibilities and aspirations of the individual, the establishment of harmonious interaction with the world: nature, society and other people.

As E.N. Shiyanov, humanization is a key element of the new pedagogical thinking, in which both teachers and pupils act as subjects of the development of creative individuality. The humanization of upbringing and education presupposes a kind of "humanization" of knowledge, i.e. such an organization of the educational process, in which knowledge has a personal meaning. In the process of development, within the framework of humanistic pedagogy, a number of provisions have been developed that are its hallmarks and must be taken into account when implemented in the process of education and upbringing.

Let us note the following signs of humanistic pedagogy: - in the process of training and education, an emotionally stimulating school environment should be created;  Mandatory encouragement of students' initiative in the educational process;  it is necessary to establish constructive interpersonal relationships in the classroom;  for the full implementation of the educational process, it is necessary to develop such educational programs that will maximize the development of the potential and creative abilities of students;  in the process of education, it is necessary for the teacher and students to jointly discuss the problems of the cognitive process and ways to evaluate it;  one of the necessary, although often difficult to achieve conditions, is the rejection of the use of marks as a form of pressure on students.

Such a construction of the educational process and pedagogical interaction allows the use of various forms of educational work - from flexible and spontaneous at the stage of self-determination of students, to fairly rigid ones that will be based on sustainable motivation and the needs of children. 3. HUMANISTIC PEDAGOGY IN VOCATIONAL EDUCATION Vocational education is usually seen as mastering certain skills in a specific profession and specialty.

However, as practice shows, in the process of vocational education, the trainee receives a much wider range of information and skills, and not just knowledge and qualifications in a particular profession.

At the same time, the acquisition of both knowledge and qualifications is the main goal of vocational education. A characteristic feature of professional education, which distinguishes it from pre-professional, general educational stages of training and education, according to G.E. Zborovsky, is a pronounced line of preparation for professional activity, which has a decisive influence on the entire educational process. However, at the same time, the reduction of all vocational education only to preparing a person for future work is an unjustified judgment of all the possibilities of such education.

The period during which a person studies, receives a profession, specialty and qualification is an important part of his life, which should be filled not only with preparation for future work.

Vocational education, in this regard, has not only a social and economic orientation, but also a deeply personal nature. Being aimed at groups of people, it is mastered individually. No matter how the teaching staff or its individual representatives want to transfer knowledge and experience, this process can be successful only on the basis of a personal desire for a goal, for education and a profession, and such a desire cannot be imagined without the support of the educational process in professional educational institutions. on the basic principles of humanistic pedagogy.

All the basic principles and provisions of humanistic pedagogy should be reflected in the process of vocational education, training and training of qualified specialists. The provisions of humanistic pedagogy should be taken into account when formulating the goals and objectives of vocational education, in the process of developing its content component and searching for means for developing the personality of students.

One of the necessary conditions is the development of a professional education management system on a humanistic basis, i.e. only on the condition of respect for the personality of the student of the vocational school and attention to the development of the creative component.

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The main provisions of humanistic pedagogy

In the current conditions of social and economic transformations in the country, the problems of raising children and youth using the system .. In its ideas, it was close to the pedagogy of pedocentrism, the pedagogy of the new .. In this regard, it seemed necessary for us to consider the philosophical concept of humanism, to analyze the concepts ..

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Introduction

There is a science of education - pedagogy. But educating a person is, rather, an art. And no, even the best textbooks can teach this art. Perhaps that is why we consider with such attention the experience of people who were endowed with a genuine talent as educators.

“The teaching profession,” wrote V.A. Sukhomlinsky, “is human science, constant, never-ending penetration into the complex spiritual world of man. A wonderful feature is to constantly discover something new in a person, to be amazed by something new, to see a person in the process of his formation - one of those roots that nourish the vocation for pedagogical work.

The highest human need is the need for actualization and development of abilities (A. Maslow, K. Rogers), which is satisfied by providing conditions for love, friendship, security, self-respect and respect for other people. By organizing the reality of humanistic interpersonal relationships, we can satisfy a person's need, for example, in communication, thereby stimulating the process of development and actualization of his communication abilities.

Humanistic pedagogy, taking into account the legacy of the past and focusing the practice of modern education on the free development of a person, on stimulating his self-development, drew attention to the problem of pedagogical interpersonal relations, where the issue of teacher's love for students has become dominant. Love for children was considered a necessary quality of a teacher, in the presence of which a natural opportunity arose to develop humane relations with pupils. Love united the teacher and the pupil, made them unanimous, anticipated the manifestation of openness, trust, understanding, respect for each other, encouraged them to strive to develop their own abilities (J.-J. Rousseau, I.G. Pestalozzi, K.D. Ushinsky, L N. Tolstoy, V.P. Vakhterov, J. Korchak, S.T. Shatsky, V.A. Sukhomlinsky and others).

The humanistic pedagogical tradition has been preserved in the advanced experience of modern teachers (Sh.A. Amonashvshsh, I.P. Volkov, T.I. Goncharova, N.P. Guzik, E.N. Ilyin, V.F. Shatalov, E.A. Yamburg and others), who proved the possibility of organizing creative interaction and humanistic relations with students. The teacher in communication with students does not direct, does not impose their own social experience on them, only helps to enter the world of culture, in which pupils are independently determined. Established friendly relations of cooperation help students overcome inner fear and resistance, advance success in communication.

This direction has become central in modern pedagogical scientific research considering the problems of the polysubjectivity of the upbringing process (R.A. Valeeva), the influence of the team on the development of the individual (L.I. Novikova, T.N. Malkovskaya, A.V. Mudrik), self-development of the individual (L.N. Kulikova), intersubjective pedagogical relations between teacher and student (V.V. Gorshkova).

The object of the study is the process of development of humanistic pedagogy and its influence on the modern system of education;

The subject is - the personality of the child in humanistic pedagogy;

The aims and objectives of the study are to consider in this work the history of the formation of humanistic pedagogy, to identify its influence on the modern learning process.

Chapter 1: The Historical Meaning of Humanistic Pedagogy

The meaning of changing the system of education is in its humanization, when the improvement of a person is seen not as a means of the well-being of society, but as the goal of social life, when the formation of a person involves the identification and improvement of all the essential forces of a person, when the individual himself is thought not to be "controlled", but the creator of himself, their circumstances.

Humanistic education, which is to be approved in the school, is called upon to act as the successor of the best of the cultural heritage, while it is important to discard what was created by people in order to form a human-means, but to preserve what contributes to the exaltation of the individual. The humanistic system of education is based on the following ideas: a personal approach to education (recognition of the personality of a developing person as the highest social value; respect for the uniqueness and originality of each child, adolescent, young person, recognition of their social rights and freedoms; orientation to the individual, the result and indicator of the effectiveness of education; attitude to the pupil as a subject of their own development; reliance in education on the totality of knowledge about a person, on the natural process of self-development of an emerging personality, on knowledge of the laws of this process).

The pedagogical heritage of the centuries contained a number of fundamental humanistic ideas that had a decisive influence on the humanistic search of the late nineteenth and early twentieth centuries. Suffice it to recall that already in the V century. BC. Socrates considered the educational process from the point of view of organizing the student's self-development, awakening the activity and creativity inherent in him from birth. Socrates proved by word and deed that true education can develop only from the personal spiritual effort of a person, connected with the experience he already has. A true teacher is an equal partner of the student, his assistant, stimulating and guiding the development of the latter.

The subsequent epochs significantly enriched the humanistic pedagogical tradition already established in Ancient Greece, which found its full expression in the 17th century in the writings of Jan Amos Comenius. His work coincided with the beginning of the New Age, when the concept of an active subject, breaking free from the fetters of the Middle Ages and capable, having developed himself and realized his complex inner world, was becoming more and more widespread, to go only to him alone. Comenius saw the pedagogical ideal in the person himself, who realizes his natural talents, and interpreted education as a way to develop these talents. The educator must reveal what is "in the bud" in the child, follow the gradually "maturing" human nature, regulate individual development with moral values, strive to "equalize all people with high culture."

The humanistic charge of Comenius's pedagogy remained unrealized. Western civilization, embarking on the path of development of an industrial society, was increasingly oriented towards a mechanistic worldview. This contributed, especially in the Enlightenment, to the establishment of a view of a person as a product of education and training, the formation of which is determined by external influences.

This pedagogical position dates back to the 18th century. was thoroughly criticized by Jean-Jacques Rousseau. Rousseau argued that the educator, exercising pedagogical functions, should in no case impose his will on the child; he should only contribute to the natural growth of the child, create conditions for his development, organize the upbringing and teaching environment in which the child can accumulate life experience, gain independence and freedom, and realize his nature. Calling to follow "order" in the course of the gradual education of a person, Rousseau emphasized that nothing can lead the teacher to success, "except well-directed freedom." He demanded to abandon attempts to decide the fate of the child for himself, thereby depriving him of his independent choice and interfering with his natural development.

Largely based on the ideas of Rousseau, as well as on Kant's thesis that a person under all circumstances should be an end, not a means, Johann Heinrich Pestalozzi saw in education helping a developing person to master culture, in self-promotion to a perfect state. Education is helping the nature of the child, striving for social development; it is the help to self-development of the forces and abilities inherent in the person. Education, according to Pestalozzi, should lay in every person a sense of dignity and freedom. At the same time, he attached exceptionally great importance to familiarizing children with the experience of previous generations: the essence of education lies in the child's comprehension of the principles of cognition and methods of cognitive activity. Only it can ensure the real development of the creative potential of a person. The child, Pestalozzi believed, should, as it were, create himself, realizing his individual abilities as he grows and matures. Education, thus, turns into a way to ensure personal independence.

However, in the 19th century, when capitalist relations became all-encompassing and a bourgeois-type civilization was formed, mass education and the pedagogical ideology associated with it were based on completely different principles. They were guided by an isolated individual, trained and brought up with the help of standard, identical for all methods and means, leveling individuality and including a person in an impersonal state order.

Industrial civilization, which finally took shape in the West by the beginning of the 20th century, opened up new material prospects for the development of man and society, the progress of science and technology, the rise of culture and education. However, it also carried a tendency towards a sharp alienation of the human personality. The industrial society distorted the process of formation of individual-personal subjectivity. A person turned into a "cog" of the social and production machine, into a functional appendage of technology, turned out to be "embedded" in the programs of the rational organization of social and production life. Personality in an industrial society became one of the raw materials: everything connected with emotional experiences was assumed to be useful for the purposes realized by the social and production machine. Under these conditions, the dominant type of educational institutions remained the Herbartian "school of study" with its inherent authoritarianism, verbal teaching methods, strict regulation of the pedagogical process, and the desire to shape the child's personality through the development of his intellect.

The turn of the nineteenth and twentieth centuries was marked by a pedocentric revolution in pedagogy. The old Herbartian tradition was opposed to the view of the child as the center of the educational process. It was recognized that he should not adapt to the means of education determined by the teacher, but, on the contrary, the means of education should adapt to his interests and needs, correlate with his experience. The understanding of upbringing was associated with an understanding of the individuality of the educated person, the recognition of the path to happiness inherent only and exclusively to him. Thus, pluralism was proclaimed in determining the scope and quality of the content of education, focused primarily on a particular child, his individual abilities and motives. Reformed educators - John Dewey and Maria Montessori, Adolf Ferrier and Ovid Decroly, Roger Cousine and Alexander Neil, Ludwig Gurlitt and Konstantin Wentzel - proclaimed the slogan "School for the child, not the child for the school." Education, in their opinion, should be based on active teaching methods based on independent research work of students, supported and directed by the teacher.

The development of Russian pedagogy in the late 19th and early 20th centuries is a set of principles of humanism determined by socio-historical conditions. Pedagogical creativity of L.N. Tolstoy is multifaceted and multifaceted. Legacy of L.N. Tolstoy, his pedagogical ideas had a certain impact on the spiritual life of society and were confirmed in the subsequent development of education in Russia and abroad. Pedagogical ideas of L.N. Tolstoy and social and educational activities in the Yakutsk region in the late XIX - early XX centuries. have a common humanistic worldview basis. Views of L.N. Tolstoy on the problems of the public school and the significance of the teacher had a certain significance for the development of pedagogical thought and the implementation of humanistic ideas in the education of Russia and the Yakutsk region in the historical period under consideration. In this regard, the discovery of new facts of historical and pedagogical reality, a detailed study and analysis of previously known facts from the position of synthesis of various approaches to identify the basic ideas and values ​​of humanistic pedagogical culture, are of particular relevance. Of particular interest in this respect is the pedagogical heritage of L.N. Tolstoy, since it embodied not only the Russoist traditions of Russian philosophy, but also an attempt to build a new educational and upbringing model based on the synthesis of Christian Western European and religious-philosophical Eastern traditions. Philosophical and pedagogical views of L.N. Tolstoy were formed in the context of a historical situation when pedagogical innovation became an integral part of society.

In the second half of the twentieth century. the vector of development of pedagogy was largely determined by the transition to a post-industrial society, which carries a tendency to free the individual from the power of alienated labor and economic expediency, turning human production into the main sphere of social life. The growing role of "living labor", the separation of the individual from social group structures, the destruction of the uniformity and unification of production and social life, the increasing role of the spiritual and creative principle in all spheres of public life opened up new prospects for the development of humanistic pedagogy. The implementation of its installations is ensured by the increased material potential of society, and the development of human knowledge, and the progress of democratic institutions, and the development of effective personality-oriented educational technologies, and the awareness of the general direction of the evolution of a post-industrial society, more turns into a real subject of his life.

In the conditions of an industrial society, the completion of the paradigmatic design of the humanistic pedagogical tradition, which appears in the unity of goals, means and organization of educational activities.

Today, the pedagogical ideal is moving from a socially oriented (designing a person with parameters set by the specific interests of society) goal of education to an individually oriented one (designing a person for himself and only indirectly for society). At the same time, the emphasis, as it were, shifts from preparation for serving society to the formation in the younger generations of responsibility for the fate of society and readiness to help, the ability to cooperate. This inevitably brings to the fore a set of problems associated with the recognition of the self-worth of the individual, the formation of his self-consciousness, the creation of conditions for his self-determination and self-realization.

Chapter 2: The purpose and objectives of humanistic education

Self and sociality are spheres of personal manifestation, deeply interconnected poles of a person's orientation towards himself (life in himself) and society (life in society) and, accordingly, two sides of self-creation.

The self as a reflection of the inner plan of personality development, primarily psychophysical, characterizes the depth of the personality's individuality. It determines the development of the personality from the elementary moments of its life activity to complex mental states, which are carried out with the help of self-knowledge, self-regulation and self-organization.

Sociability reflects the external plan for the development of the individual, and above all the social one. It has such parameters as the breadth and height of the individual's ascent to social values, norms, customs, the degree of orientation in them and the level of personal qualities acquired on their basis. Sociability is achieved through adaptation, self-affirmation, correction and rehabilitation and is manifested in acts of self-realization of the individual.
The harmony of selfhood and sociality characterizes a person from the standpoint of the integrity and comprehensiveness of ideas about her "I", which develops and is realized in conjunction with the external natural and social world. Humanistic education is carried out in acts of socialization, the actual education and self-development of the individual.
The generally accepted goal in the world theory and practice of humanistic education has been and remains the ideal of a person who is comprehensively and harmoniously developed, coming from the depths of centuries. This goal-ideal gives a static characterization of the personality. Its dynamic characteristic is connected with the concepts of self-development and self-realization. Therefore, it is these processes that determine the specifics of the goal of humanistic education: the creation of conditions for self-development and self-realization of the individual in harmony with himself and society. In such a goal of education, the humanistic worldview positions of society in relation to the individual and their future are accumulated. They allow us to comprehend a person as a unique phenomenon of nature, to recognize the priority of his subjectivity, the development of which is the goal of life. Thanks to this formulation of the goal of education, it becomes possible to rethink the influence of a person on his life, his right and responsibility for revealing his abilities and creative potential, to understand the relationship between the internal freedom of choice of a person in self-development and self-realization and the purposeful influence of society on her. Consequently, in the modern interpretation of the goal of humanistic education, the possibility of forming a planetary consciousness and elements of a universal culture is laid down.

2.1. Trends and principles of humanistic education

Education as a process of formation of mental properties and functions is determined by the interaction of a growing person with adults and the social environment. A.N.Leontiev believed that the child does not face the outside world one on one. His relationship to the world is always mediated by a person's attitude to other people, his activity is always included in communication. Communication in its original external form (joint activity, verbal or mental communication) is a necessary and specific condition for the development of a person in society. "In the process of communication, a child, a person learns adequate activity. This process is, in its functions, an upbringing process.
Among the humanistic trends in the functioning and development of education in a holistic humanistic process, it is necessary to single out the main one - an orientation towards the development of the individual. At the same time, the more harmonious the general cultural, social, moral and professional development of the individual, the more free and creative a person becomes in the implementation of the cultural and humanistic function. This pattern, in turn, allows us to formulate the leading principle in the system of humanistic principles of education - the principle of continuous general and professional development of the individual. It is leading because all other principles, based on this regularity, are subordinate to it, providing internal and external conditions for its implementation. It is in this sense that the humanization of education is considered as a factor in the harmonious development of the individual. Such upbringing becomes "in the event that, according to L.S. Vygotsky, it is focused on the" zone of proximal development ". This orientation requires the promotion of educational goals that would provide not necessarily universal, but necessarily objectively necessary basic qualities for the development of the individual, including or any other age.
The development of a personality in harmony with the universal culture depends on the level of mastery of the basic humanitarian culture. This pattern determines the culturological approach to the selection of the content of education. It requires raising the status of the humanities, updating them, freeing them from primitive edification and schematism, and revealing their spirituality and universal values. Taking into account the cultural and historical traditions of the people, their unity with the universal culture is the most important condition for the design of new curricula and programs. Culture realizes its function of personality development only if it activates, induces it to activity. The more diverse and productive the activities that are significant for the individual, the more effective is the mastery of universal and professional culture. The activity of the individual is precisely the mechanism that allows the totality of external influences to be transformed into developmental changes proper, into new formations of the individual as products of development. This determines the particular importance of the implementation of the activity approach as a strategy for the humanization of technologies and education.
The process of general, socio-moral and professional development of the individual acquires an optimal character when the student acts as the subject of training. This pattern determines the unity of the implementation of activity and personal approaches. A personal approach requires treating the student as a unique phenomenon, regardless of his individual characteristics. This approach also requires that the pupil himself perceive himself as such a person and see it in each of the people around him. The personal approach assumes that both teachers and students treat each person as an independent value for them, and not as a means to achieve their goals.
The personal approach is also the personalization of pedagogical interaction, which requires the rejection of role masks, the adequate inclusion of personal experience (feelings, experiences, emotions, corresponding actions and deeds) in this process. Depersonalized pedagogical interaction is rigidly determined by role prescriptions, which contradicts another humanistic principle - a polysubjective (dialogical) approach. This principle is due to the fact that only in the conditions of subject-subject relations, equal educational cooperation and interaction, harmonious development of the personality is possible. The teacher does not educate, does not teach, but actualizes, stimulates the student's aspirations for self-development, studies his activity, creates conditions for self-movement. Naturally, in this case, the professional value orientations of the teacher, associated with his attitude to students, to the subjects taught, and to pedagogical activity, are of particular importance.
Dialogization of the pedagogical process is not a return to "pair pedagogy", since it requires the use of a whole system of forms of cooperation. When introducing them, a certain sequence and dynamics should be observed: from the teacher's maximum assistance to students in solving learning problems to a gradual increase in their own activity to complete self-regulation in learning and the emergence of partnership relations between them. At the same time, self-development of a personality depends on the degree of individualization and the creative direction of the pedagogical process. This regularity forms the basis of the principle of an individual creative approach. It involves the direct motivation of educational and other activities, the organization of self-promotion to the final result. This enables the student to experience the joy of realizing their own growth and development, from achieving their own goals. The main purpose of the individual creative approach is to create conditions for the self-realization of the individual, identifying (diagnosing) and developing its creative capabilities.
Humanistic education is largely associated with the implementation of the principle of professional and ethical mutual responsibility. It is due to the pattern according to which the willingness of the participants in the pedagogical process to take care of the fate of people, the future of our society inevitably implies their humanistic lifestyle, observance of the norms of pedagogical ethics.
The essential specificity of the selected principles is not only in the transfer of some content of basic knowledge and the formation of the corresponding skills, but also in the joint personal and professional development of the participants in the pedagogical process. The principles of humanistic education are a concentrated, instrumental expression of those provisions that are of universal importance, operate in any pedagogical situations and under any conditions of the organization of education. All principles are subordinated in a certain way, representing a hierarchical system, and each of them presupposes others and is realized only if all other principles are implemented.

Chapter 3: The essence of personality in the humanistic concept of education

The concept of "personality" is not only a concept that reflects the actual state of a person's social properties, but also a value concept that expresses the ideal of a person. The ideal of a cultured person, as noted by A. Schweitzer, "is nothing but the ideal of a person who, under any conditions, retains true humanity." Recognizing the personality and the development of its essential forces as a leading value, humanistic pedagogy in its theoretical constructions and technological developments relies on its axiological characteristics.
In the diverse actions and activities of the individual, his specific evaluative attitudes to the objective and social world, as well as to himself, are manifested.

Thanks to these relations, new values ​​are created or previously discovered and recognized ones are disseminated (for example, social norms, points of view, opinions, rules, commandments and laws of living together, etc.). To distinguish between recognized (subjective-objective) and actual (objective) values, the category need is used. It is the needs of man that are the basis of his life. In essence, the entire culture of mankind is connected with the history of the emergence, development and complication of people's needs. Their study is a kind of key to understanding the history of human culture. The content of needs depends on the set of conditions for the development of a particular society.
In domestic science, needs are considered as a source and cause of activity, human activity. A person whose activity is determined only by needs cannot be free and create new values. A person must be free from the power of needs, be able to overcome his subordination to needs. The freedom of the individual is a departure from the power of lower needs, the choice of higher values ​​and the desire for their realization.
Value orientations objectify not only the experience of the individual, but above all the historical experience accumulated by mankind. Embodied in a system of criteria, norms, standards, value orientations, it becomes accessible to every person and allows him to determine the cultural parameters of activity. The measure of what is possible in the realization of the humanistic potential of values, their meaningful certainty (systemic qualities) are determined precisely by value orientations.

Value orientations are reflected in moral ideals, which are the highest manifestation of the target determination of the personality's activity. Ideals are the ultimate goals, the highest values ​​of worldview systems. They complete the multi-stage process of idealization of reality.

The understanding of value orientations as a moral ideal leads to an aggravation of the contradiction between the social and the personal. As a rule, they get out of the conflict by sacrificing one for the other. However, a humane person will act in accordance with the requirements of a moral ideal. Moral ideals, therefore, determine the achievement of such a level of personality development that corresponds to the humanistic essence of man.

Moral ideals are not set and frozen once and for all. They develop, improve as samples that determine the prospects for the development of the individual. Development is a characteristic of humanistic moral ideals, which is why they act as a motive for the improvement of the individual. Ideals link historical eras and generations, establish the continuity of the best humanistic traditions, and above all in education.

The motivational-value attitude characterizes the humanistic orientation of the individual in the event that she, being the subject of activity, implements her humanistic lifestyle in it, the readiness to take responsibility for others and for the future of society, to act regardless of the particular circumstances and situations that develop in her life, create them, fill them with humanistic content, develop a humanistic strategy and transform oneself as a humane person.

3.1. Humanistic attitude towards the child

VA Sukhomlinsky is a worthy heir to the humanistic tradition. In the Pavlyshev secondary school, education without punishment was the pedagogical principle of the entire teaching staff. Sukhomlinsky, unlike his predecessors, understood punishment much deeper. “Among teachers,” Sukhomlinsky noted, “you can often hear talk about rewards and punishments. Meanwhile, the most important encouragement and the strongest punishment in pedagogical work is an assessment.

Firstly, V.A. Sukhomlinsky believed that only the teacher who loves children has the right to use a sharp assessment tool. A teacher should be as dear to a child as a mother. The student's faith in the teacher, mutual trust between them, humanity and kindness - this is what the educator needs, what the children want to see in their mentor. One of his most valuable qualities is his humanity, which combines kindness of the heart with the wise strictness of his parents.

Secondly, speaking of assessment as an instrument of punishment, Sukhomlinsky considered it acceptable to use it only for high school students; in the primary grades, punishment with an unsatisfactory grade especially hurts, insults and humiliates the dignity of the child. It is impossible to allow a child to lose faith in himself at the very beginning of his journey with the “help” of a teacher who put a deuce.

Children come to school in a variety of ways: collected and unassembled, attentive and absent-minded, quick-witted and slow-witted, sloppy and neat. They are one in one. All children, without exception, come to the first grade with a sincere desire to study well. A beautiful human desire - to study well - illuminates the whole meaning of the school life of children.

V.A. Sukhomlinsky’s assessment is always optimistic, this is a reward for work, and not a punishment for laziness. He respected "childish ignorance". For a month, six months, a year, the child “may not succeed in something, but the time will come to learn.” The mind of a child is a powerful but slow river, and each has its own speed.

Sukhomlinsky strongly recommended that parents not demand from their children only excellent grades, so that the excellent students "do not feel lucky, and those who manage to achieve triples are not oppressed by a feeling of inferiority." Sukhomlinsky recommends that teachers call parents to school not because of the poor performance or discipline of their child, but when he does something good. Let it be insignificant at first glance, but a good deed. In the presence of a child, you need to praise, support and certainly write in a diary.

The system of education, which is based on the evaluation of only positive results, rarely leads to mental breakdowns, to the appearance of "difficult" adolescents. The impact on the unsettled, easily vulnerable psyche of the child by the force of moral condemnation of the team most often leads to the fact that the child “breaks”, becomes a hypocrite and opportunist, or, no less terrible, hardens in blind hatred against everyone. On this basis, it would be wrong to conclude that V.A. Sukhomlinsky generally denied the educational role of the team. “The team can become an educational environment only if,” Sukhomlinsky believed, “when it is created in joint creative activity, in work that brings joy to everyone, enriches spiritually and intellectually, develops interests and abilities.” And at the same time, we must remember that a true team is formed only where there is an experienced teacher who loves children. In an atmosphere of cordiality and benevolence, children have a growing desire to become better, not for show, not for being praised, but from an inner need to feel the respect of others, not to drop their dignity in their eyes.

“Education without punishment is not a narrow school affair,” said V.A. Sukhomlinsky. “This is one of the most important problems of the reorganization of society, its subtlest and most complex areas - human consciousness, behavior, relationships.” There is one more topical conclusion that we must learn when considering the question of conscious discipline. For V.A. Sukhomlinsky there was no dilemma: a person or a team. These are two facets, two sides of a single human existence. There is not and cannot be the education of the individual outside the collective, just as there cannot be an “abstract” collective without individuals.

Vasily Alexandrovich wrote: “I was surprised by my opponent’s view of punishment as a necessary, inevitable thing in the system of educational work ... I sucked the truth out of my finger that our children can only be brought up with kindness, only affection, without punishment ... And if it is impossible to do this on a massive scale, in all schools, it is not because education without punishment is impossible, but because many teachers do not know how to educate without punishment. If you want to have no criminals in our country... raise children without punishment.” A very relevant pedagogical postulate in our difficult time! Isn't that why the criminal environment in our country replenishes its ranks with juvenile members?

All humanistic ideas and thoughts expressed by outstanding Russian teachers are relevant today in Russia. They contain faith in the moral principle in man. It is necessary in time to lay it in young children's souls and develop it. This is the main task of the teacher today. It is sincerely a pity that the state does not support and develop these ideas in school pedagogy. In the current difficult economic time, when many teachers are forced to think about their own material existence, without the full support of the state, teachers will not be able to educate a highly moral modern person. Although if you look from a different point of view, young people brought up in a humanistic spirit are much more beneficial to society in economic terms: these are honest hard-working people who will not plunder state money. They will not join the ranks of criminals and government bribe-takers.

In his last parting word to the graduates of the Pavlyshev secondary school, already mortally ill, V.A. Sukhomlinsky said this to young men and women entering life: “There is no limit to the human strength of the spirit. There are no difficulties and hardships that a person could not overcome. Not silently endure, suffer, but overcome, emerge victorious, become stronger. More than this, be afraid of the moment when the difficulty seems insurmountable to you, when the thought arises to retreat, to take the easy path. ”Following the principle of nationality, formed by K.I. Ushinsky, and continuing the best traditions of Russian education, the Soviet school brought to the fore the spiritual and moral formation of the personality. This system of values ​​was integrated into education, largely determining its spirit and high quality. In the traditional Russian school, subjects of three main cycles were presented - folk, scientific and Orthodox. Russian education, built on the Old Slavonic language, was close to folk culture. At the same time, the content of education, even in elementary school, was distinguished by its fundamental nature, which made it possible to achieve a sufficiently high level of intellectual development of the student. This, in turn, requires an attitude to study as a serious work, a “business of life”, which is realized in the appropriate technologies, designed primarily for serious mental work. A distinctive feature of the Russian school is the paternal-maternal, parental nature of the relationship between teachers and students, which requires the highest responsibility from the teacher and work on his professional and moral improvement. A feature of the Russian school was the active participation in a number of cases of the state in its development and management. A distinctive feature of the modern school is its unity and diversity, the absence of dead ends. All this creates the image of the Russian school as a humanistic, spiritual, moral, intellectual and labor educational institution.

Chapter 4: Humanistic ideas in modern pedagogy

and mental health of the child

The school as a public-state institution absorbs and reflects the social structure in which it exists. A teacher, teacher, as a professional who owns the appropriate pedagogical technique and knowledge, can only partially influence this process.

More and more educators understand that in order to stay alive, pedagogy, like any social context, must be reproduced and interpreted anew each time by new members of society. In every historical era, pedagogy, education as a social practice requires a timely (appropriate time) reading.

Here we can note a number of positive trends that have recently become widespread. I want to focus on just two of them:

1. Revival of the ideas of humanism. Development of anthropological philosophy, psychology and pedagogy (psychology and pedagogy of the human in man).

2. The growth of conscious parenthood. Along with the increase in childbearing in our country, the “professionalism” of parents is growing. (For example, in Moscow over the past decade alone, more than 70 centers for parental culture centers and family assistance centers have appeared).

The humanistic idea is connected with the understanding of the deep essence of man, his purpose and the meaning of life. Purposeful education was considered the basis for the implementation of humanistic ideas, their introduction into the public consciousness. Thus, a model of humanistic education was created - “pedagogical sculpture of a person” in the image of a humanistic idea of ​​him.

The provisions formulated by the first theorists of humanistic education have not lost their relevance to this day. Here are some of them:

1. The family is the place where the formation of a person begins. Parents' concern for the morality of the child is their direct responsibility. Remembering that children imitate their parents in everything, mother and father must educate themselves in the spirit of virtue in order to become its example for the child.

2. “The deeper the teacher’s culture and the purer his morals, the more durable the sprouts of virtue and learning he will leave in children with his teaching,” says Vegio Maffeo, Italian humanist, poet, lawyer.

3. A person is not born either good or evil, but carries within himself the seeds of good and evil. The seeds of goodness must be nurtured.

4. It is necessary to recognize the general inclination of people to knowledge, the tireless activity and inventiveness of the mind. Learning disabilities should be considered unnatural. All people are endowed with abilities, but different. The ability of educators to recognize, support and direct these abilities should be given a paramount role.

5. It is necessary to take care of the personality of the child. Corporal punishment should be recognized as insulting, degrading and affirming fear and hypocrisy in the souls.

6. The availability of education for everyone, regardless of social and property status, is the key to the development of a humanistic society.

An analysis of the development of humanistic ideas in pedagogy shows that humanist educators have created and continue to create real practice of humanistic relations on the scale of their direct work with children. These relations were and are ahead of social reality in terms of quality and mechanisms of building. But it is education that provides society with the most humane future compared to its past.

Historical experience shows that education is able not only to survive in certain circumstances, but also to transform them, demonstrating a sustainable ability to develop. First of all, this refers to the phenomenon of the emergence of striking precedents in education, alternative to the philosophy of survival and the “mass school” oriented towards it. They remain in the history of pedagogy as proof that the school, as an educational institution, is capable of building a life within its walls that is different in quality and brightness from life outside its walls. Only such a school becomes a true school of life for a child, it is here that he is adequate to his past, present and future. Productive schools are a good example here.

The school must be ahead of reality. Education should not only capture the emerging trends, but also select from them those that are promising for the development of humane humanity. No realistic technology, focused only on "today", is not capable of becoming educational. Education is the source of a new, desirable way of life, which is an alternative to the existing one, since it is able to abandon the undesirable, making a free choice of the development vector. Education “according to the principle of arrangement” is akin to the consciousness of humanity, capable of making a free choice and creating conditions for accomplishments. In essence, education is a socio-pedagogical project that is able to generate an image of something that has not yet been developed in reality, but that has trends as a perspective for the development of the future. Developing itself, education develops people, and they, in turn, become capable of developing society.

Pedagogical activity, which is the "engine" of the humanistic practice of education, namely the pedagogy of support (O.S. Gazman and followers) has a subject - a specific person (a teacher who stands on the position of humanism, a specific community of people who have personally and professionally united in order to implement humanistic ideas in education), specific children who are given the opportunity, conditions are created in order to become subjects of the development of life in a place with adults according to the rules of humane relations between people. This is how a child-adult community is built.

The culture of humanistic education sets a certain worldview and a system of relations with the child, which change depending on the pedagogical tasks and conditions for the development of the child-adult community, that is, we are talking about an adequate pedagogical position of the educator, the implementation of which primarily ensures the PSYCHOLOGICAL HEALTH OF THE CHILD. It seems interesting and important for understanding the above results of research by the staff of the Institute of Psychological and Pedagogical Problems of Childhood V.I. Slobodchikov and A.V. Shuvalov about the pedagogical positions that can be occupied by teachers and parents - both teachers who are equally interested in the development of the child. I would like to introduce you to them better.

At present, the trend associated with the transfer of the center of gravity in the relationship between the teacher and the student from object-subject to dialogue subject-subject relations is gaining momentum. This is due to the desire to ensure the fullest possible self-realization by the pupil of his potential during intellectual and spiritual interaction with the teacher, who directs and organizes this process, creates the most favorable conditions for him. The agenda puts the question not just about the development of students, but about stimulating their self-realization in the process of active development of culture, in the course of communication with other people. The teacher, as it were, "leads" the pupil, contributes to the emergence of certain qualities in him. He achieves this by helping the child enter the world of culture and social relations, creating pedagogical situations in which he can independently self-determine and fulfill himself, and show his activity. The teacher does all this non-authoritatively, unobtrusively, taking into account the level of development of the child, his individuality. The teacher derives his goals not from abstract ideals and social expediency, but taking them into account, based on the child himself.

Humanistic pedagogy is inherent in the desire to bring closer, adapt education to the child. However, there are a number of imperatives (universal values, the desire to stimulate the development of a creatively transforming personality, the presence of significant cultural patterns, acute problems of our time, etc.), focusing on which the teacher organizes the development of the child. Since the pedagogical process is the expedient organization of human life, it necessarily brings values ​​and ideals into it. At the same time, the pedagogical organization of a child's life is perceived by him as natural (his own) only when he has the opportunity to freely self-realize, i.e. live in accordance with their internal laws. The teacher, with the help of specially selected and explicitly or implicitly presented to the child, means of education provides correspondence between "internal" and "external". Educational means are selected based on the goals, capabilities and abilities of the child, and are correlated with those imperatives that the teacher focuses on. The child is formed by living, and lives by being formed.

The paradigm of humanistic pedagogy fully takes into account the dialectics of the upbringing and educational process, based on the need for free development (self-development) of the child with pedagogical, if not authoritarian, but leadership (management) of this process; and the need to adapt the goals, content, forms, methods and means of education to the child with a focus on certain humanistic imperatives; and on the recognition of the inherent value of a person in combination with the social nature of his being, i.e. requiring well-defined standards of conduct.

Despite the widespread humanistic pedagogical ideals in the 20th century, it should be recognized that the mass practice of education continues to be determined by many stereotypes, against which pedocentric teachers directed their polemics at the beginning of the century. To a large extent, they are also inherent in the domestic pedagogical consciousness, which has been developing for seven decades under the conditions of a totalitarian regime hostile to a free individual.

Today, when Russian education is intensively looking for new ways of development, it is especially important to ensure that it is oriented towards a humanistic worldview, mastering the traditions that have been intensively developed by world pedagogy since the turn of the 19th and 20th centuries. In this regard, the question of using foreign experience in order to more effectively organize the upbringing and education of the younger generations is extremely acute. This problem is all the more relevant for Russian education, since in recent years a variational school has been developing in our country. Moreover, this process is unfolding against the background of sharp criticism of the unified labor polytechnic school, which was formed in the first half of the 1930s and declared by the ideologists of the totalitarian-communist regime to be the highest embodiment of the achievements of progressive pedagogy.

The socio-pedagogical movement that unfolded in our country in the second half of the 1980s made an attempt to oppose the achievements of innovative teachers as an alternative to the official Soviet school and pedagogy. However, as life itself has shown, their developments could not satisfy the whole variety of real demands of Russian education, just as, however, L.V. Zankova, V.V. Davydov, etc. This circumstance stimulated an appeal to foreign experience, which in most cases had previously been a priori declared class and ideologically alien and, in principle, unacceptable for solving the problems of the most advanced Soviet socialist education in the world.

It should be emphasized that the appeal to foreign pedagogical experience, the desire to use it to solve various problems of Russian education, is a very traditional phenomenon for our country. Three hundred years ago, it was this move that Peter I used when reforming, or rather, creating, the national school. In the 18th century, pedagogical thought developed in the Russian Empire under the influence of ideas borrowed from the West. At the end of the century, the statutes of domestic schools were created on the model of the Austrian statutes. In the 19th century, Prussia became a pedagogical Mecca for Russia, which provided an example of gymnasium education. The last, never implemented, pre-revolutionary reform of the school, prepared in 1915 under the leadership of P.N. Ignatieva, tried to rely on the experience of England and France in solving the problems of education. In the 1920s, D. Dewey was the idol of Soviet teachers. And only since the 1930s, for a long half century, a negative attitude towards foreign experience has been established in Russian pedagogy. The most striking evidence of this era in this regard are publications such as Dewey's Pedagogy in the Service of Modern American Reaction and Montessori in the Service of American-English Imperialism, as well as the existence of a group of critics of bourgeois pedagogy at the Academy of Pedagogical Sciences of the USSR.

Conclusion

Summing up what has been said, we can distinguish the following cultural and humanistic functions of education: the development of spiritual forces, abilities and skills that allow a person to overcome life's obstacles; formation of character and moral responsibility in situations of adaptation to the social and natural spheres;
providing opportunities for personal and professional growth and for self-realization; mastering the means necessary to achieve intellectual and moral freedom, personal autonomy and happiness; creation of conditions for self-development of creative individuality and disclosure of spiritual potentialities.

Education acts as a means of transmitting culture, mastering which a person not only adapts to the conditions of a constantly changing society, but also becomes capable of non-adaptive activity, which allows him to go beyond the given limits, develop his own subjectivity and increase the potential of world civilization.
One of the most significant conclusions arising from the understanding of the cultural and humanistic functions of education is its general focus on the harmonious development of the individual, which is the purpose, vocation and task of every person. At the same time, each component of the educational system contributes to the solution of the humanistic goal of education.

The humanistic goal of education requires a revision of its content. It should include not only the latest scientific and technical information, but also humanitarian personality-developing knowledge and skills, experience of creative activity, emotional and value attitude to the world and a person in it, as well as a system of moral and ethical feelings that determine his behavior in variety of life situations.
The implementation of the cultural and humanistic functions of education also poses the problem of developing and implementing new technologies for training and education that would help overcome the impersonality of education, its alienation from real life. For the development of such technologies, a partial update of the methods and techniques of training and education is not enough. The essential specificity of the humanistic technology of education lies not so much in the transfer of some content of knowledge and the formation of the corresponding skills and abilities, but in the development of creative individuality and intellectual and moral freedom of the individual, in the joint personal growth of the teacher and students.
The implementation of the cultural and humanistic functions of education, therefore, determines a democratically organized, intensive educational process unlimited in the socio-cultural space, in the center of which is the personality of the student (the principle of anthropocentrism). The main meaning of this process is the harmonious development of personality. The quality and measure of this development are indicators of the humanization of society and the individual.

The main provisions of humanistic pedagogy

2. CHARACTERISTICS OF HUMANISTIC PEDAGOGY

Humanistic pedagogy is one of the directions in the theory and practice of education, which arose in the late 50s and early 60s in the United States, as a pedagogical embodiment of the ideas of humanistic psychology. The main trends that characterize this direction in pedagogy are giving the educational process a personality-oriented character, overcoming authoritarianism in education and training, attempts to make the process of mastering knowledge, skills and abilities by students emotionally colored.

The very concept of "humanization" is derived from the concepts of "humanism" and "humanity". This concept reflects the constructive aspect of the problem, the solution of which provides activities to achieve a higher and more humanistically oriented system of values.

The humanization of upbringing and education, according to scientists-teachers, is the moral and psychological basis for the course of the pedagogical process. This is a socio-pedagogical characteristic of the very process of education and training. It is a process aimed at the development of the individual as an active subject of creative learning activities, cognition and communication. According to its goals, humanization is a condition for the harmonious development of the individual, enrichment of his creative potential, the realization of the creative possibilities and aspirations of the individual, the establishment of harmonious interaction with the world: nature, society and other people. As E.N. Shiyanov, humanization is a key element of the new pedagogical thinking, in which both teachers and pupils act as subjects of the development of creative individuality.

The humanization of upbringing and education presupposes a kind of "humanization" of knowledge, i.e. such an organization of the educational process, in which knowledge has a personal meaning.

In the process of development, within the framework of humanistic pedagogy, a number of provisions have been developed that are its hallmarks and must be taken into account when implemented in the process of education and upbringing. We note the following features of humanistic pedagogy:

In the process of education and upbringing, an emotionally stimulating school environment should be created;

Mandatory encouragement of students' initiative in the educational process;

It is necessary to establish constructive interpersonal relationships in the classroom;

For the full implementation of the educational process, it is necessary to develop such educational programs that will maximize the potential and creative abilities of students;

In the process of education, it is necessary for the teacher and students to jointly discuss the problems of the cognitive process and ways to evaluate it;

One of the necessary, although often difficult to achieve, conditions is to stop using grades as a form of pressure on students.

Such a construction of the educational process and pedagogical interaction allows the use of various forms of educational work - from flexible and spontaneous at the stage of self-determination of students, to fairly rigid ones that will be based on sustainable motivation and the needs of children.

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Let's try to comprehend the theory of education as a fundamental theory of general pedagogy from the standpoint of the humanistic pedagogical paradigm. At the center of the modern humanistic approach to education is a person as a subject of education, endowed with natural forces, capable of self-development and self-fulfillment. This makes it possible to take a fresh approach to interpreting the essence of education, the main components of the education process: goals, content, methods, forms.

Pedagogy is a relatively independent humanitarian science, which has a fundamental and applied character. Being a fundamental science, it researches and receives pedagogical knowledge, being an applied science, it prescribes, recommending methods, forms, technologies of education and training.

Recently, the technological aspect of pedagogy has been actively developed, which makes it possible to implement pedagogical knowledge in practice. Therefore, we have the right to talk about the technology of education and the technology of education.

The value characteristic of modern pedagogical knowledge indicates that in recent years the processes of humanization of pedagogy and pedagogical knowledge have been clearly expressed in domestic pedagogy. They more and more began to reflect the real existence of the child, to connect with the ideas that everyone initially has many inclinations, and that it is necessary to create conditions for their manifestation and development.

In the center of humanistic pedagogy is a person, his creative abilities. Humanistic pedagogy is a life-creating pedagogy, it proceeds from the fact that a person must design himself, create and live his own life, the teacher helps him, accompanies, supports him in this, focusing on ideals and universal, moral values.

At the heart of humanistic pedagogy is an anthropological approach, which allows, on the basis of the integration of human sciences, to determine the essence of education.

Nowadays, pedagogical thinking is undergoing significant changes, due, firstly, to the understanding and recognition of the child's intrinsic value; secondly, understanding and recognition of his ability to self-development, self-realization. Consequently, the pupil becomes an equal participant in the educational process, its subject. Gradually, the idea is formed that education should become the initial, leading, priority in the activities of the school.

Consequently, the theory of education should be returned to its priority role in the structure of pedagogical science, as it was in the schools of K.D. Ushinsky, L.N. Tolstoy, V.A. Sukhomlinsky and other classics of the science of education.

In the view of K.D. Ushinsky pedagogy is not a science "in the strict and precise sense of the word", it is the art of education. In all likelihood, this idea should not be taken literally, without taking into account the metaphorical nature of its presentation.

Pedagogy is an art in its execution, but it requires a teacher-educator. In addition to patience, pedagogical abilities, and also “special knowledge”, i.e. theoretical knowledge.

This is a statement by K.D. Ushinsky makes it necessary to consider education and the educational process as phenomena of practice and as a subject of theory. Practical pedagogical activity is an art that requires talent, inspiration, intuition and insight from the teacher. But the activity of a teacher-educator is an activity, first of all, of a theoretical nature. A teacher who does not know how to create a theoretical model of the educational process will become like a mass entertainer engaged in organizing children's leisure. Therefore, the activity of the educator is connected with theoretical knowledge. Thus, the theory of education is an area of ​​scientific systemic knowledge.

Introduction

The word "humanism" in translation from Latin means human, humane.

A characteristic feature of the modern era, the era of the pursuit of material wealth, was the decline in spirituality, high morality, the depreciation of higher ideals. The person became spiritually poor. His concerns are more focused on personal well-being. Modern teaching methods have replaced the whole educational process from the school. At school there was only a program that needed to be "driven". Such goals of the school as the formation of a moral and spiritual personality, although proclaimed, but as an appendage. And now, finally, the renewal of the educational sphere has begun in the direction of spirituality, morality, humanity, the search for systems for the development of the individual.

Undertaking to teach, embarking on the path of teaching, the teacher deprives himself of the right to loosen up, to give vent to his nerves. He must be patient with any mistakes and incomprehension of those who came to him for help, came to study, he is obliged to calmly and kindly help them in the difficult task of mastering the performing arts.

Sh.A. Amonashvili, continuing to develop humanistic pedagogy, put forward three basic principles of his life-affirming, humane, harmonious pedagogical activity: To love a child. Love is the human sun. A teacher should radiate human kindness and love, without which it is impossible to bring up a humane soul in a person. The pedagogy of love does not tolerate rudeness, pressure, infringement of dignity, ignoring the life of a child.

Humanize the environment in which the child lives. This means attention to all spheres of communication of the child in order to provide him with spiritual comfort and balance. Nothing should irritate the child, give rise to fear, insecurity, despondency, humiliation in him. Live your childhood in a child. This is a reliable way for the children to trust the teacher, appreciate the kindness of his soul, and accept his love. At the same time, it is also a way of knowing the life of a child.

Love for a child, for a person - this is the basis of humanistic pedagogy. Humanistic education of children based on universal values ​​is one of the priorities of our society. Values ​​are understood as "specific social definitions of objects of the surrounding world, revealing their positive and negative significance for a person and society (good, good, evil, beautiful, ugly, etc.), contained in the phenomena of social life and nature"

The purpose of the abstract is to analyze the principles of humane pedagogy.

Principles of humane pedagogy

For many years, international seminars on humane pedagogy have been held “Without a heart, what will we understand?” It is not our fault, but the misfortune that the teacher does not speak to the heart. It is often objected: “If children are loved at school, then how will such children then live in society?” To this one can answer: “It is generally difficult to live with a conscience.”

The one who affirms is rich, the one who denies is poor. Humane pedagogy is a living being with a constantly renewing context. The child is not preparing for life, he is already living (K.D. Ushinsky). Should children be taught the meaning of life? If we use good thoughts, we will build our life correctly.

Humane pedagogy is based on universal human values: faith in the highest (not necessarily in God), in righteousness, in love, in non-violence, in goodness. Wisdom is just a subjective state of a person, but this is the most important thing.

The goal of humane pedagogy is to educate a noble person from a child. Everyone seems to know what nobility is. But no one will exhaust this concept entirely. Everyone knows only some aspect and will name it.

The means of authoritarian education do not meet the goal of educating a noble person. An authoritarian teacher needs only memory from a student. His methods are the tragedy of education (D.N. Uznadze). The highest principle of a humane teacher is to exercise creative patience. Education is when no one notices that he is being brought up. Education without education (V.A. Sukhomlinsky).

Pedagogy is a school of the meaning of life, in which the division into teachers and students is conditional.

Principles of humane pedagogy:

humanize the environment around the child;

exercise creative patience;

accept any child as he is (do not break his will);

build a relationship of cooperation with the child (I am also a student, and he is a teacher);

be filled with optimism about the child;

show devotion and sincerity towards the child (the only protector of childhood is the teacher).

Using the principles of humane pedagogy in the educational process in order to modernize primary education.

Using the principles of humane pedagogy in the educational process in order to modernize primary education. The initial stage of education is the initial link in the educational chain. The main task of our activity at this stage is the organization of such an educational space in which the ideas of humane pedagogy permeate and cover it completely, absorbing classroom and extracurricular educational work. First of all, we revised the organization of the classroom system. We tried to make changes in the structure of the lesson.

unusual start of classes;

"spirit of discovery";

the inclusion of thought processes in all children;

development of speech in all types of activities;

at the same time, not a single answer of the children is left without attention;

maintains a sense of accomplishment. Each lesson begins with a mood that aims to create a friendly pleasant atmosphere in the classroom, so that the formalized relationship between the teacher and students is replaced by warmth and a smile.

These are: the child sending the best wishes to himself, to the lesson itself, an individual, selective appeal of the teacher to someone who especially needs it, etc. The mood can take the form of a meditative technique. These are exercises with a wish of joy, good luck to yourself and all living things. For example, “Everything will be fine!”: children with their eyes closed set themselves up for the fact that they will cope with the upcoming test. All components of the lesson are united by communication. Communication is the heart of the lesson.

Our task is to be a respectful interlocutor in a dialogue with a child, a person who encourages the joint search for solutions to a problem or task, especially original solutions. There is a summary at the end of the lesson. Forms of summing up can be different: organization of self-assessment; encourage children to determine for themselves how they will please their loved ones, what moral deeds they will discuss with them; diagnostic methods: drawings, the choice of a colored circle-leaflet, a little man expressing mood; summing up by the teacher, expression of admiration and gratitude for the creative ups of children. Techniques for relieving stress in the educational process are extremely relevant. In a sense, a special case here is the organization of current control. Our position is formulated briefly: maximum marks - minimum marks. If current marks are saved, then only differentiated positive ones.

As for homework, if homework is given, then only for one of three purposes: alignment; differentiation; independent organization of their activities. It can also be "delayed" tasks, tasks of choice. In extracurricular activities, in order to correct and stimulate the self-development of the personality of children, we organize the training of younger students in the basics of self-organization in the following areas: organization of self-knowledge; organization of self-education; activity results. To overcome difficulties, students with our help use the methods of self-hypnosis and self-stimulation of volitional efforts. Appeal to self-esteem, the awakening of self-esteem: “I can do it no worse than others!” “I believe in myself and in my future!” and etc.

Humane pedagogy is the pedagogy of the soul, the pedagogy of cooperation. The ideas of humane pedagogy help to take a fresh look at the child, at the relationship between adults and children, reveal the true causes of the problems that exist in the family and school, aim teachers at self-education and self-improvement.