The founder of the cultural-historical approach in psychology is L.S. Vygotsky (1896-1934). In the work "History of the development of higher mental functions» 5. Vygotsky L.S. The history of the development of mental functions. // Vygotsky L.S. Psychology [Collection]. - M., 2002. - S. 512-755. he developed a cultural-historical theory of the development of the psyche in the process of mastering the values ​​of human civilization by an individual. Mental functions given by nature (“natural”) are transformed into functions of a higher level of development (“cultural”), for example, mechanical memory becomes logical, impulsive action becomes arbitrary, associative representations become purposeful thinking, creative imagination. This process is a consequence of the process of internalization, i.e. formation of the internal structure of the human psyche through the assimilation of the structures of the external social activities. This is the formation of a truly human form of the psyche due to the development of cultural values ​​by the individual.

The essence of the cultural-historical concept can be expressed as follows: the behavior of a modern civilized person is not only the result of his development from childhood, but also a product of historical development. In the process of historical development, not only the external relations of people, the relations between man and nature, changed and developed, but man himself changed and developed, his own nature changed. At the same time, the fundamental, genetically initial basis for the change and development of a person was his labor activity, carried out with the help of tools. L.S. Vygotsky clearly differentiates the processes of using tools in humans and monkeys.

According to L.S. Vygotsky, man in the process of his historical development has risen to the point of creating new driving forces of his behavior. Only in progress public life new needs arose, formed and developed in man, and the natural needs of man themselves underwent profound changes in the process of his historical development. Every shape cultural development, cultural behavior, he believed, in a sense, is already a product of the historical development of mankind. transformation natural material into historical form there is always a process of complex change in the very type of development, and by no means of simple organic maturation.

Definition of L.S. Vygotsky: personality is an integral mental system that performs certain functions, underlies the modern person-centered approach. The main functions of the personality are the creative development of social experience (culture) and the inclusion of a person in the system of social relations. Personality exists, manifests itself and is formed in activity and communication. The most important characteristic of a person is the social appearance of a person, who, with all his manifestations, is associated with the culture and life of the people around him.

Within the framework of child psychology, L.S. Vygotsky formulated law of development of higher mental functions that arise originally as a form of collective behavior, the form cooperation with other people, and only subsequently they become internal individual functions the child himself. Higher mental functions are formed in vivo, are formed as a result of mastering special tools, means developed in the course of the cultural and historical development of society. Development of higher mental functions is associated with learning in the broad sense of the word, it cannot occur otherwise than in the form of assimilation of given samples, so this development goes through a series of stages. Specificity child development is that it obeys no action of biological laws like animals, but the action of socio-historical laws. biological type development occurs in the process of adaptation to nature through the inheritance of the properties of the species and through individual experience. A person does not have innate forms of behavior in the environment. Its development occurs through the appropriation of historically developed forms and methods of activity.

The idea of ​​L.S. Vygotsky about the leading role of learning in personality development: learning can go not only after development, not only in step with it, but also ahead of development, moving it further and causing new formations in it, is the main concept of the culturological approach. He singled out two levels of mental development of the child. First level actual development as the actual level of preparedness of the child, which is characterized by what tasks he can perform quite independently. Second, more high level, which he called the zone of proximal development, that is, the child cannot yet complete the task on his own, but can cope with it with a little help from an adult. What a child does today with the help of an adult was noted by L.S. Vygotsky, tomorrow, he will do on his own; what was included in the zone of proximal development in the learning process goes to the level of actual development.

The content of a person's consciousness, arising in the process of interiorization of his social (external) activity, always has a symbolic form. To realize something means to assign a meaning to an object, to designate it with a sign. Thanks to awareness, the world appears before a person in a symbolic form, which L.S. Vygotsky called it a kind of "psychological tool", which is consonant with the information-semiotic concept of culture.

Thus, L.S. Vygotsky explored the process ontogenetic development psyche. According to this theory, the sources and determinants of human mental development lie in a historically developed culture. Considering the development of the psyche as an indirect process, L.S. Vygotsky believed that mediation consists in the appropriation (mastering) of cultural-historical experience and that any function in the cultural development of a child appears on two levels: first, in the social, and then in the psychological. First, between people - as an interpsychic category, then inside the child - as an intrapsychic category. The transition from outside to inside transforms the process itself, changes its structure and functions. Behind all the higher functions, their relations are genetically based social relations, the real relations of people.

One of the first to accept the concept of L.S. Vygotsky, his student and follower A.R. Luria (1902-1977), in whose works the foundations of the cultural-historical approach are formed, in which culture is recognized and studied as a leading line spiritual development of man as a formative personality. The problem of the relationship between personality and culture was one of the leading ones in his work, taking various modifications during his life rich in research and scientific discoveries. Already in early works, the genetic approach was combined with the historical one, and it was precisely with the cultural-historical approach to the study of language and thought.

For example, A.R. Luria believed that art can help in the formation of a new self-awareness, since, enjoying a work of art, a person realizes himself as a cultural being. Thus, the evoked "social experiences" help the socialization of a person, regulating the process of his entry into that culture, into the society that surrounds him. Therefore, creativity is based on the process of appropriation (and at a certain stage in the development of the human personality and creation) of cultural values ​​and is associated with the ability of a person to give to your thoughts a symbolic form. It is this understanding of the role of culture in the formation of the psyche that was adopted by A.R. Luria and developed by him in his subsequent works.

At the same time, he considered psychoanalysis as a theory that would help to find the cultural roots of a person, to reveal the role of culture in his life and work. And in this context, he singled out the approach of K.G. Jung, and not the classical psychoanalysis of Z. Freud, since, in his opinion, it made it possible to identify the ethnic and cultural possibilities of the content individual images and ideas of people. However, A.R. Luria argued that these ideas are not inherited, but are transmitted from adults to children in the process of communication. At the same time, A.R. Luria proved that the environment is not a condition, but a source of mental development of people. It is the environment and culture that form the content of both the conscious and unconscious layers of the psyche.

The basis of the cultural-historical approach of A.R. Luria put the idea that culture appears as the leading line of human socialization, as a factor that determines the relationship between man and society, forming consciousness and self-awareness, his personal activity.

Developing questions about psychological tools and mechanisms of mediation, L.S. Vygotsky and A.R. Luria wrote about stimuli-means, initially "turned outward" to a partner, and then "turned on themselves", i.e. becoming a means of controlling their own mental processes. Further, internalization occurs - the "rotation" of the stimulus-means inside, i.e. the mental function begins to be mediated from within and thus there is no need for an external (in relation to this person) stimulus-means. The idea of ​​internalization reflects the dialectical regularity of the formation human psyche, the essence of the development of not only individual mental functions, but also the entire personality of a person as a whole.

A.R. Luria believed that when analyzing communication, it is necessary to overcome linguocentrism, to go beyond the description into the analysis of a different, non-verbal semantic organization of the world, which is extremely important for a modern understanding of the problem of communication and personality development in general. Using the ideas of M. M. Bakhtin that to be means to communicate dialogically, one can show the consequences of various fallouts of the Other for the development of the Self and try to re-build life path personality. During communication and joint activities not just assimilated cultural norms and patterns social behavior, but also the basic psychological structures are formed, which determine in the future all the currents of mental processes.

The position of A.N. Leontiev. Starting from your historical and genetic approach to the study of the psyche, he considers it as a product and derivative of material life, external material activity, which is transformed in the course of social historical development in internal activities , into activity consciousness. To the extent that man created technology, to the same extent it created him: social man and technology determined each other's existence. Technique, technical activity determined the existence of culture.

Activity in the cultural-historical approach is an integrative form of being, and not just a series of acts and actions. This approach is based on the ideas of the Russian psychological and philosophical school:

development individual abilities determined by internalization social forms(L.S. Vygotsky);

the generation in the activity of the objective existence of culture occurs in the development of the individual (S.L. Rubinshtein);

the mental development of a person is the development of his activity (A.N. Leontiev);

education and upbringing are dialogic - communication, life activity play the main accumulating role in them (M.M. Bakhtin, V.S. Bibler);

activity is a complex structure or polystructure and has different plans descriptions (G.P. Shchedrovitsky): objective-objective, logical-sociological(tasks - operations - means) and subject-psychological(understanding - abilities - reflection - deployment of abilities).

An integrative approach to the study of activity, in conjunction with a cultural-historical approach, helps, firstly, to identify its multicomponent nature and complex contextuality, secondly, to overcome the contradictions of a purely sociocentric understanding, and thirdly, to see in education not so much a “transmitting activity” how much alignment (construction) and self-organization of new integrative forms of individual existence. And this emphasis is very significant.

However, the complexity of solving this problem lies in the fact that the achievements of the national cultural and historical school of L.S. Vygotsky in psychology and the evolution of its fundamental ideas at the intersection of philosophy, psychology and pedagogy (D.A. Elkonin, L.A. Bozhovich, P.Ya. Galperin, etc.) still failed to develop an understanding of education as a cultural phenomenon in pedagogy. At the same time, the cultural psychology of the first generation did not deny culture as such, but L.S. In the law of cultural development, Vygotsky directly indicated the orientation of the position: functions that initially arise on the interpsychic plane, common to people, can then become the intrapsychic functions of the individual. Thus, an individual frame of development was fixed (from external to internal).

The developmental psychology is also built on the basis of the cultural-historical approach. V.T. Kudryavtsev offers new ways of researching the idea of ​​historicism in psychology 8. Kudryavtsev V.T. Psychology of human development. Foundations of the cultural-historical approach. - Riga, 1999. - Part 1 .. So, he offers a new way of systemic interpretation of public life, highlighting two equal and equivalent social "subsystems": the world of children and the world of adults. Interacting and interacting with each other, they generate the integral motion vector culture. Previous psychologists did not consider collective activity, limiting themselves to the analysis of individual activity. V.T. Kudryavtsev takes the next logically necessary step, implementing a dynamic research paradigm in relation to joint distributed activity. Here adults and children help each other in generating new contents of consciousness, they endow each other with consciousness. The contact of the two "worlds" actually leads to the fact that adults expand the boundaries of their own consciousness and self-consciousness, for example, feeling themselves as carriers of a special mission in relation to children (to protect, prevent, direct, liberate, etc.).

As part of the controversy between two Russian theoretical schools - S.L. Rubinstein and A.N. Leontiev - the idea was expressed of the irreducibility of personality development to the assimilation of externally given norms and values. Psychologists of the older generation interpreted the events of history in the same limited way in relation to the genesis of culture - as something that has become and accomplished. Today there is a new interpretation of the process of cultural genesis of personality. The idea of ​​historicism is presented here as the realization of the historical necessity of development psychological thought, developmental psychology.

AT present tense the main provisions of the psychological theory of activity and the cultural-historical concept of L.S. Vygotsky are increasingly being assimilated into the Western tradition. For example, M. Cole did a great job, trying to analyze the facts obtained both in socio- and ethno-cultural studies, and in the field of experimental psychology and developmental psychology 7. Cole M. Cultural-historical psychology. Science of the future. - M., 1997 .. He tries to "describe and justify one of the ways to create a psychology that does not ignore culture in theory and practice" 7. Cole M. Cultural-historical psychology. Science of the future. - M., 1997., offering to build new cultural psychology based on cultural-historical psychology L.S. Vygotsky and his closest colleagues - A.R. Luria and A.N. Leontiev. According to M. Cole, cultural psychology should be based “on the ideas of the Russian school of cultural-historical psychology, American pragmatism of the early 20th century. and some hybrid of ideas borrowed from a number of other disciplines” 7. Cole M. Cultural-historical psychology. Science of the future. - M., 1997 ..

M. Cole writes about “the need to base theoretical constructions and empirical conclusions on a real subject psychological analysis corresponding to the experienced events of everyday life. In domestic psychology, the task of studying the psyche in the context of activity was officially declared one of the basic principles psychological research- “the principle of unity of consciousness and activity”. S.L. Rubinshtein put forward this principle back in 1934. 12. Rubinshtein S.L. Problems of general psychology. - M., 1973 .. However, in Russian psychology, as M. Cole correctly noted, the emphasis was never placed on the analysis of everyday activities, it was usually about formally (institutionally) organized activities: gaming, educational and labor.

At the same time, M. Cole in his fundamental work “Cultural-Historical Psychology: The Science of the Future” criticized cultural psychology for actually ignoring the problems of culture itself, naming one of the chapters “Placing culture in the center”. He tried to create his own research and practice-oriented (to education) concept of culture. The most significant conclusions of M. Cole:

Culture and practice of everyday life ( cultural environment or the life context of the child) affect the perception, interpretation of facts, the way in which judgments are made and their nature;

Basic education is culturally a conservative educational strategy because it assumes that literacy will serve people's values ​​and that people will continue to live in the same places and do more or less the same work as before;

The transmission of culture in education is often carried out in conditions of power (asymmetric) relations between the teacher and the child, which leads to imbalance (the adaptation of the child to the views of the teacher is stronger than the adaptation of the views of the teacher to the interests of the child): adults direct the actions of children and force them to live in contexts controlled by adults. This significantly limits own activities children and forces everyone to play predetermined behavioral roles, instead of defining joint activities or creating conditions for creative self-determination and self-expression.

Thus, in a generalized form, various approaches to the interpretation of culture as a space in which the child masters and appropriates cultural norms of activity and behavior are presented.

The cultural-historical approach is increasingly relevant in the most various industries psychological knowledge. In particular, it is of great interest in the field of family therapy, where much attention is paid to cross-cultural comparisons, as well as to the study of the specifics of psychological work with families in a particular culture.

According to A.Z. Shapiro, due to the undeveloped general biological foundations, the cultural and historical context in the theory of L.S. Vygotsky is divorced from the concrete historical, first of all, from the family 14. Shapiro A.Z. Psychology, culture, biology. // Psych. magazine. - M., 1999. - V. 20. - S. 123-126. the fact that the development of a person (including his psyche and personality), as a rule, occurs in the conditions of a biological family. “Perhaps it is here that it is necessary to see the zone of proximal development of cultural-historical psychology, since the family is one of the most essential and fundamental characteristics social environment reflecting the biosocial nature of man” 14. Shapiro A.Z. Psychology, culture, biology. // Psych. magazine. - M., 1999. - V. 20. - S. 123-126. approach, a holistic view of the person.

In the XX century. empirical ethnosociology was developed on the methodological basis of cultural-historical psychology. It breaks down the boundaries between psychology, sociology, ethnography, history and pedagogy, creating a common problem space for the sociogenesis of education, the core of which is L.S. Vygotsky and M.M. Bakhtin. Cultural-historical psychological ethnosociology not only studies, but also gives rise to new realities, highlighting the historical-evolutionary and hermeneutic aspects of the world of childhood, the formation of social and ethnic identity, the generation of the image of the Self. Cultural-historical psychological ethnosociology allows us to say with confidence that cultural - the historical methodology of psychology is experiencing its rebirth as a specific tangible holistic science that helps the education of Russia to follow the path of socialization from a culture of utility to a culture of dignity.

Thus, the use of the cultural-historical approach in psychology is currently opening up new horizons not only in various branches of psychology, but also in the fields of education, medicine, ethnosociology, family psychology etc. “Today there is no single cultural-historical psychology of L.S. Vygotsky, but there are many cultural-historical psychologies. 10. Meshcheryakov B.G., Zinchenko V.P. L.S. Vygotsky and modern cultural-historical psychology: ( Critical analysis M. Cole's books). // Question. psychology. - M., 2000. - № 2. - S. 102-117. There are three factors without which there is no modern cultural-historical psychology: activity style of thinking, unique activity methodology; a special type of experiment that proved its worth in the study of memory, perception, other higher mental functions and, finally, the action itself; idea of ​​development, history, new non-Darwinian evolutionism.

In the 21st century, non-classical psychology began to develop, which is based "on a historical-evolutionary approach, love for psychohistory and an attempt to change by turning to the organization school life, psychosocial scenarios for the development of society in the era of life action” [A.G. Asmolova 1, p. 6]. 1. Asmolov A.G. XXI century: psychology in the age of psychology. // Question. psychology. - M., 1999. - No. 1. - S. 3-12.

The historical-evolutionary approach makes it possible to predict and structure the field of problems and directions with which the future development of non-classical psychology is connected: the growth of interdisciplinary research based on the universal patterns of systems development; the transition in the formulation of problems of analysis of personality development from the anthropocentric phenomenographic orientation to the historical-evolutionary one; the emergence of disciplines that consider psychology as a constructive design science, acting as a factor in the evolution of society.

As a result, new directions variable education, which open up the possibility of building education as a mechanism of socio-cultural genesis aimed at developing the individuality of the individual. The implementation of these guidelines in the field of education as a social practice allows us to take a step towards changing the social status of psychology in society and reveal the evolutionary meaning of practical psychology as a constructive science, “which has its own unique voice in the polyphony of sciences that create human history» . 1. Asmolov A.G. XXI century: psychology in the age of psychology. // Question. psychology. - M., 1999. - No. 1. - S. 3-12.

For non-classical psychology, based on cultural genetic methodology (M. Cole), the question of psychology as a science is at the forefront.

On the present stage In the development of psychology, systemic and interdisciplinary approaches are of great importance. According to R.M. Frumkina, the main one in the concept of L.S. Vygotsky was not just aware of the role of culture and history in the development of the psyche, but gave an exceptional place and a special role to the development of operations with signs. “... the world of signs is the material with which thinking operates. In realizing the importance of the world of signs, L.S. Vygotsky stands next to M.M. Bakhtin". 13. Frumkina R.M. Cultural-historical psychology of Vygotsky-Luria. // Man. - M., 1999. - Issue. 3. - S. 35-46.

At one time, A.I. Leontiev identified the main directions in the development of psychology in the 21st century - value ethical dramatic psychology; cultural-historical psychology; psychology as a social construction of worlds. Non-classical psychology, growing out of the cultural-historical activity program of L.S. Vygotsky, A.I. Leontiev and A.R. Luria, has a chance to become the leading science of man in the 21st century.

2.4. Cultural conformity and cultural intensity of the content of education

Problem cultural conformity of education is interconnected with a number of features of the modern stage of development science and culture generally. These are: self-developing synergetic systems and new strategies for scientific research; global evolutionism and modern picture of the world; understanding the interrelationships of intra-scientific and social values ​​as a condition for the modern development of science; ethos of science and new ethical issues sciences of the XXI century; scientism and anti-scientism; post-non-classical science and changing worldview orientations; correlation of science and parascience, variety of forms of knowledge and much more. However, the ratio of science, education and culture defines them as a kind of integral integrity, representing their cultural conformity as a form of compliance with the modern level of development of the worldview of society.

Science brings idea to culture legally sti, emphasis venomous features, requirements logical completeness, options flogged dka. And what is the main reference point for the cultural conformity of education? How and how to measure the correlation of education with modern science and culture? How competently new theoretical knowledge of science is incorporated into culture and content modern education, its culture?

Modern science involves both differentiation and integration of various scientific knowledge, and, at the same time, the focus on a holistic generalization of diverse scientific ideas about the objective world, the desire to create a unified scientific picture peace. And in this context, the socio-cultural orientation of science is an important worldview setting for modern culture. In this regard, as noted above, at the present stage of development of education, cultural conformity acts as a guideline in choosing the optimal measure of the relationship between: the whole and the part; system and element; continuous and discrete; variable and invariant, etc. It determines measure of compliance with the achievements of science and all components education(content, means, pedagogical tasks, etc.) contemporary culture, and reflects correlation of education with modern culture from the standpoint of its adequacy cultural tradition (features), so and innovation in science and culture(conversion).

However, the dynamically and contradictory developing socio-cultural situation in society entails a rethinking of the evolution of educational processes from the standpoint of the integration of education, science and culture. The disintegration orientation of modern education is manifested: in the formation of a person overloaded with knowledge, but distant from the culture of the 21st century, his reality - the dialogue of cultures; the predominance in the content of the formation of functional material over the essential; alienation of generations pedagogical conflicts in teacher-student, parent-child relationships. In this regard, since the end of the twentieth century in pedagogy, the problems of understanding the essence of pedagogical integration on the basis of a dialogue of cultures have been actualized - the simultaneity of the co-existence of cultures of different times and different spaces, which have absorbed best achievements human thought- Science, art, literature.

According to V.S. Bibler, the need to reassess the values ​​of the content of modern education is associated with the formation of a "man of culture" who would match in his thinking and activity different cultures, forms of activity, value orientations and semantic spectra. And this, from the standpoint of the interdisciplinary approach of synergetics, can serve as a criterion for selecting the content of education and determine its cultural intensity.

At the same time, each generation is included in the innovative process of transforming scientific idea into a specific product, service or technology and their practical use in human life. In the content of education, this is represented in disciplinary knowledge, as well as in the principles and methods of forming theoretical and practical competence, which helps the individual to get involved in the real cultural process of life in a particular society. Thus, education acts as a “local territory” where science, culture and man meet, and in this context, cultural conformity is mediated by the organization of value- creative activity.

The problem of including new theoretical knowledge in the content of education is related to ensuring continuity in the development of the intellectual culture of society. It affects two aspects: material embodiment and implementation. scientific discoveries directly to the production sector; their inclusion in educational technologies, the practice of education and training. New theoretical ideas are capable of transforming cultural stereotypes, introducing systemic changes in culture, as well as in education.

Modern scholars have come to the conclusion that a life should be understood as continuous learning process. However, science as a form of social consciousness gives general ideas about the rules. Their embodiment in the mass consciousness, in the culture of human knowledge carried out with availability, pedagogically adapted scientific material in education. Hence, the fundamental idea of ​​the interaction of scientific innovations and culture is the idea of ​​cyclicity, which is realized through the mechanisms of education. The incorporation of scientific ideas into a culture greatly enriches it; enriched and expanded culture generates new problems for further study by science and sets education a "cultural demand" for dynamic development. And in this context the content of education - it is not a set of ready-made truths and values ​​(spiritual and material), but a wide field of possibilities and choices open to the infinity of meanings and meanings. And this choice always has a developing, subject-cognitive, personally significant character.

In modern development domestic education a number of general trends related to the qualitative transformations of its cultural conformity, in particular: ensuring the rights of every child to education, expanding accessibility and equal starting opportunities to fully receive it; priority development of education in the context of its continuity; increasing the role of education in expanding the scale of intercultural interaction, in the formation of universal civic qualities, tolerance, conservation mother tongue and culture in the context of multilingualism and globalization of cultural processes; development of education in the context of progress in information and communication technologies, etc. Gain cultural functions education becomes the main condition for its productive development as a sphere of cultural practice that forms the basis of social and personal growth each person. In the context of the above, the content of education is conditioned by a number of conceptual positions in which culture acts as a transforming principle: culture as a goal; culture as a means; culture as a way of communication; culture as a "channel" of communication; culture as a source of new knowledge.

In this regard, the innovative education system requires the organization of a cultural educational process (his subject, information and subject environments, models, forms and mechanisms of organization), mastering by teachers of new professional and social roles providing mass educational practice technologies of parity relations, social partnership, models of subject-subject interaction.

Essential characteristic holistic pedagogical process is pedagogical interaction. “The pedagogical process is a specially organized interaction of teachers and pupils (pedagogical interaction) regarding the content of education using the means of education and upbringing (pedagogical means) in order to solve the problems of education aimed both at meeting the needs of society and the individual himself in its development and self-development” (V.A. Slastenin S.84). Consequence pedagogical interaction teacher and child are mutual changes in their behavior, activities and relationships. The activity of the participants in pedagogical interaction affirms the priority of subject-subject relations, the main subject of which is the child, his interests, needs, relationships that affect its course and results.

Culturally relevant content education is determined by the quality of the joint activities of the teacher and the child in a holistic pedagogical process and independent activities of the child, in which he sensually cognizes (feels, perceives), abstractly thinks(understand, comprehend, generalize) applies knowledge to practice, accepts and builds his own values, norms, information as culturally significant for him personally. Therefore, the result of cultural and educational activities is different for everyone, since the interests, experience, abilities, psychophysiological characteristics of the child differ. And in this context, the cultural conformity of the content of education is mediated not by the amount of acquired knowledge, skills and abilities, but by the qualitative transformations of the interactions between the child and the adult in a holistic pedagogical process.

The cultural conformity of the content of education in the future is aimed at developing in the child: natural features (health, ability to think, feel, act); social qualities (to be a citizen, a family man, a worker); properties as a subject of culture (freedom, humanity, spirituality, creativity). This is from Slastenin on p. 140. as a student-centered approach to the content of education. This implies the child's involvement in all manifestations of the culture of a given time and the social space surrounding him, with all the realities of human existence, regardless of whether they are positively or negatively perceived by adults (teacher, parents). In the context of this installation content of education- these are not only cultural-historical and natural-scientific facts in various disciplines, but, above all, child's personal position. In this position, the content of education is perceived by the child as a personally significant educational value, is perceived as a cultural and historical phenomenon (heritage), and is determined by the quality of his independent activity related to personal interest.

The cultural intensity of education includes not only the latest scientific and technical information, but also humanitarian personality-developing knowledge and skills, experience in creative activity, motivational and value attitudes towards the world, nature, society and man, a system of moral and aesthetic values ​​that determine his behavior in diverse life situations. And in this context, education is then culturally appropriate and culture-intensive when it is aimed at cultural values, at original cultural self-development and self-determination of the individual (child and adult). One of the leading criteria for the cultural conformity of education is the quality and cultural norms that are assimilated (assigned) by the child and that are distinguished, mediated, cultivated by adults (teacher, parents).

Thus, the cultural conformity of education determines

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 at a higher level of 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 eras the social role of the teacher changed, evolved from the level of a hired artisan to a civil servant.

I will name main of social functions 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. Professional educator is 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 possibilities of their versatile development at different age levels. Therefore, he can, is able and has the moral right to competently express his judgments to society about the education of young people, to create public opinion on the topical problems of practice and theory of education.

6. And, finally, one more, perhaps the main, social function of the teacher - the formation of the spiritual world youth in accordance with the principles and values ​​of a particular society. It is on this that the teacher constantly works, 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, and 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 manifested not separately from one another, but in a general complex, reflecting complex relationships different sides and phenomena of life.

Being sociocultural phenomenon, education and upbringing reflect the ideals and values ​​that dominate the public mind.

The processes of education and training were already inherent in primitive society. For primitive man, the most important thing was to survive, therefore, for education, which is inseparable from natural life, this period is characterized by natural biological foundations and mechanisms for the implementation of content and forms. Thanks to the well-developed instincts of self-preservation and procreation, primitive man not only makes unique discoveries of new types of labor activity, but is also forced to complicate the preparation of offspring for their implementation in the natural conditions of the life of a tribal association, through “youth houses”, initiations, etc.

The accumulation and complication of sociocultural experience, the emergence social groups and states, the emergence of writing, the development of the practice of education, the emergence of schools, and with them professional pedagogical activity, made it necessary and possible to have a higher level of pedagogical generalizations.

Culture, philosophy, education Ancient Greece permeates the general desire for order, predetermined by the laws of nature, which is associated with the appeal to man as a microcosm (i.e., a reduced copy of nature). To achieve harmony with nature, it is necessary to free the natural nature of man and follow its laws and patterns. A variety of philosophical currents of antiquity are engaged in solving the problems of a person, his education. Features of the systems of education and upbringing in Athens and Sparta reflect not only the socio-cultural characteristics of this period, but also natural conditions own existence. These two polar city-states gave two different models of education in the ancient Greek world.

The era of the Middle Ages is the era of the spread and establishment of Christianity in Western Europe. Medieval culture is dominated by the Christian religion. In this regard, the pedagogical ideals of the early, classical and late Middle Ages are revealed in the system of Christian ideals and values. Monastic schools are spreading, teaching in which is conducted in Latin according to texts Holy Scripture.

The problem of human education in the theologically oriented philosophical thought in the Middle Ages is connected with the solution of questions: God and man, good and evil, faith and knowledge. With all the differences of the early, classical and late Middle Ages, attention to the spiritual essence of man remains unchanged. By the beginning of the crusades of the XI century. the structuring of medieval society is carried out, in connection with which the goals and content of the education of each class are determined: monastic (7 liberal arts: trivium: dialectics, grammar, rhetoric; quadrivium: mathematics, arithmetic, astronomy, music), knightly (7 knightly virtues: swordsmanship and a spear, riding, swimming, music and versification, genealogy and courtly manners, playing chess), urban (schools of general education - universes).

In the Renaissance, power passes into the hands of kings - secular feudal lords. A special direction of philosophical thought is being formed - humanism, which proclaimed man as a creator on a par with God, recognizing man as a value. The Renaissance attitude to man, in contrast to the medieval point of view, differs in that it reveals the earthly destiny of man, his natural beginning.

The theorists of this era transfer the criteria of beauty from the Divine to human activity, proclaiming anti-asceticism. earthly existence, the harmony of the material and spiritual principles. Hence the high demands on the manners of behavior, to honor the dignity of a person. Renaissance humanists talk about educating a child's self-esteem, self-respect. Moreover, internal dignity must be consistent with external manifestations. Human dignity, a negative attitude towards physical violence, nobility, the desire for harmony of the soul and physical nature, spiritual and material - these and many other problems determine the development of humane pedagogy ..

During the Enlightenment period (late 17th - early 19th century) - in the era of synchronous bourgeois revolutions - the guidelines and ideals of a developing industrial civilization influence the emergence of a bourgeois type of personality, ideological attitudes are formed that reflect the value human mind and personal freedom, which led to the manifestation philosophical problem freedom and necessity in the theory and practice of European education. In this era, it was generally accepted that the knowledge of the world is a condition for the knowledge of man. In the pedagogical theories of the most prominent representatives of the era, the ideal type of representative is specified new era- bourgeois.

The discrepancy between school work in Western European countries of the late 18th - early 19th centuries. needs of the developing industrial society, exploitation child labor, high infant mortality, etc. lead to sociocultural conditioning and experimental and practical validity of new pedagogical ideas in the theory and practice of education. The movement of philanthropists, the Belle-Lancaster system of mutual education, knitting schools for young children, etc., are spreading across Western Europe. The Swiss teacher I.G. Pestalozzi develops a theory of elementary education, which is based on ideas about the primary elements of education: form, number and lines - in the mental, love - in the moral, the simplest arithmetic operations - in the physical.

Approval at the end of the 19th century. in the West, industrial-type societies led to the fact that pedagogical traditions began to acquire a mass character. Rationalism, utilitarianism, individualism, critical attitude to reality permeated pedagogical attitudes and mass consciousness, although emotional attitude it could be both negative and positive.

As a result of influence social processes for education in the 19th - early 20th centuries. the search for non-traditional approaches to education and training is characteristic. The development of psychology contributed to the comprehension of the mechanisms of formation of a person's personal properties, the recognition of the exceptional importance of his internal activity and independence in the process of personality development. The main directions of reform pedagogy of this period include

● experimental pedagogy (V.A. Lai, E. Meiman),

● the theory of mental giftedness and the birth of pedology (A. Binet),

● pragmatic pedagogy (D. Dewey),

● labor school and civic education (G. Kershensteiner),

● theory and practice of the "new upbringing" (O. Decroly).

The theory of free education is developed in the positivist-anthropological concept of M. Motessori, the anthroposophic approach of R. Steiner. The influence of reformist pedagogy on the practice of mass schools is carried out through the dissemination of the Dalton Plan, the method of projects, comprehensive education, etc.

Pedagogical searches, which also reflected society's dissatisfaction with the "school of study", led to the development of the theory of the labor school (G. Kershensteiner). Based on pedocentric ideas, its representatives set the task of preparing a competent worker and citizen capable of adapting to social conditions. There has been a tendency towards a symbiosis of the “school of study” and the “school of labor”.

In the 20th century, marked by two world wars, revolutions, prolonged domination of totalitarian regimes and mass genocide, doubts about the rationality of the social order spread in the West; the growing alienation of the individual stimulated the development of social sciences humanistic ideas. The deep crisis, the collapse of the ideals of rationalism and technocracy raised the question of rethinking traditional approaches to the education of the younger generations before scientists of various specialties.

In the 2nd half of the 20th century. scientific and technological revolution and the formation of the information society took place against the backdrop of the emergence of new global problems: environmental, demographic, energy, etc. In pedagogical theory, interest in the development of human self-knowledge, the ability to self-realization in a changing world has become more acute. Pedagogical theory seeks to engage in understanding the process of turning a person into a real subject of his life, overcoming the alienation of his own essence. A new perspective is opening up for the implementation of the humanistic tendencies of the Western pedagogical tradition. This was facilitated by the increased economic potential of society, and the development of human knowledge, and effective personality-oriented pedagogical technologies. Western pedagogy is increasingly striving to ensure the self-realization of the human personality, to teach a person to navigate in a dynamically changing world. social situation master cultural values, solve complex life problems. This involves taking into account the specifics of the educational process, the connection free development individuals with pedagogical guidance of this process and the adaptation of the goals and means of education to the pupil and student with a consistent focus on humanistic traditions, significant examples of culture, and on the recognition of the intrinsic value of a person and societies, the nature of his being.

It is essential for pedagogy to understand the very concept "personality" . A person is not born as a person, does not receive biological guarantees of personal development, but becomes one in the process of development: he acquires speech, consciousness, skills and habits in dealing with things and people that make him a social being, becomes a carrier social relations. Personality - social characteristic a person is one who is capable of independent socially useful activity. In the process of development, a person reveals his inner properties, inherent in him by nature and formed in him by life and upbringing, that is, a person is a dual being, biological and social.

Personality is self-awareness outside world and places in it. And in modern pedagogy, the following definition is used: personality - it is an autonomous, distanced from society, self-organized system, social entity person.

Personality Traits:

§ reasonableness;

§ responsibility;

§ freedom;

§ personal dignity;

§ individuality.

Along with the concept "personality" terms are used "individual" , "individuality" .

Individual is a single representative of the species "homo sapiens". How individuals differ from each other not only morphological features(such as height, bodily constitution, and eye color), but also psychological properties(ability, temperament, emotionality).

Individuality is the unity of unique personal properties specific person. This is the originality of his psychophysiological structure (type of temperament, physical and mental features, intellect, worldview, life experience).

The ratio of individuality and personality is determined by the fact that these are two ways of being a person, two of his various definitions. The discrepancy between these concepts is manifested, in particular, in the fact that there are two different processes of the formation of personality and individuality.

The formation of personality there is a process of socialization of a person, which consists in the development of a generic, social essence. This development is always carried out in the concrete historical circumstances of a person's life. The formation of personality is associated with the adoption by the individual of social functions and roles developed in society, social norms and rules of conduct, with the formation of skills to build relationships with other people. A formed personality is a subject of free, independent and responsible behavior in society.

The formation of individuality there is a process of individualization of the object. Individualization is the process of self-determination and isolation of the individual, its isolation from the community, the design of its separateness, uniqueness and originality. A person who has become an individual is an original person who has actively and creatively manifested himself in life.

In terms "personality" and "individuality" fixed different sides different measurements spiritual essence of man. The essence of this difference is well expressed in the language. With the word "personality" such epithets as "strong", "energetic", "independent" are usually used, thereby emphasizing its active representation in the eyes of others. Individuality is said to be "bright", "unique", "creative", referring to the qualities of an independent entity.

Since the personal qualities of a person develop during their lifetime, for pedagogy importance has a disclosure of the essence of the concept "development". Development - the realization of immanent, inherent inclinations, properties of a person.

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 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 Keywords: modern socio-cultural space, distinctive features of the socio-cultural space, information society, spiritual and moral development of a person.

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". Starting with Descartes, scientists of different eras have 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 of social connection. These connections form the socio-cultural world, which is built on top of the world of physical reality. Appears at the same time close connection and 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 determined by the 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 a special type of social formation, which is a late variety of post-industrial society and is a new stage in the development of 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. The change in the sociocultural space imposes new requirements on a person: competence in the use of information and the ability to conduct a dialogue with representatives of other cultures on foreign language.

social order 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 of human existence in the world and areas of cultural activity. 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 totality of cultural values ​​and achievements - both spiritual and moral.

The quality of innovation activity in the conditions of the modern world acquires the task of maintaining traditions. In the main government documents 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. 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 magazine 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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