The axiological approach is organically inherent in humanistic pedagogy, since a person is considered in it as the highest value of society and an end in itself for social development. In this regard, axiology, which is more general in relation to humanistic issues, can be considered as the basis of a new philosophy of education and, accordingly, the methodology of modern pedagogy.

At the center of axiological thinking is the concept of an interdependent, interacting world. She argues that our world is the world of a holistic person, therefore it is important to learn to see the common thing that not only unites humanity, but also characterizes each individual person. The humanistic value orientation, figuratively speaking, is an "axiological spring" that gives activity to all other links in the value system.

The humanistically oriented philosophy of education is a strategic program for the qualitative renewal of the educational process at all its levels. Its development will make it possible to establish criteria for evaluating the activities of institutions, old and new concepts of education, pedagogical experience, mistakes and achievements. The idea of humanization presupposes the implementation of a fundamentally different direction of education, connected not with the training of "impersonal" young qualified personnel, but with the achievement of results in the general and professional development of the individual.

The concept of pedagogical values

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

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

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

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

Pedagogical, like any other spiritual values, are not spontaneously affirmed in life. They depend on social, political, economic relations in society, which largely influence the development of pedagogy and educational practice. Moreover, this dependence is non-mechanical, since the desired and necessary at the level of society often come into conflict, which a particular person, a teacher, resolves by virtue of his worldview, ideals, choosing ways to reproduce and develop culture.

Pedagogical values are the norms that regulate pedagogical activity and act as a cognitive-acting system that serves as a mediating and connecting link between the established public outlook in the field of education and the activities of the teacher. They, like other values, have a syntagmatic character, i.e. are formed historically and fixed in pedagogical science as a form of social consciousness in the form of specific images and ideas. The mastery of pedagogical values is carried out in the process of pedagogical activity, during which their subjectivation takes place. It is the level of subjectivation of pedagogical values that serves as an indicator of the personal and professional development of a teacher.

With change social conditions life, the development of the needs of society and the individual, pedagogical values are also being transformed. Thus, in the history of pedagogy, there are changes associated with the change of scholastic theories of learning to explanatory and illustrative and later to problem-developing. The strengthening of democratic tendencies led to the development of non-traditional forms and methods of teaching. Subjective perception and appropriation of pedagogical values are determined by the richness of the teacher's personality, the direction of his professional activity.

1. The concept of axiology …………………………………………………………...3

2. The concept of education…………………………………………………………….. .4

3. Axiological approach to education……………………………………...5

4. References…………………………………………………………….…..8

The concept of axiology.

Axiology(Kodzhaspirova G. M., Kodzhaspirov A. Yu., Dictionary of Pedagogy, - Rostov n / D: Publishing Center "Mart", 2005, p. 12-13.) – philosophical doctrine of the material, cultural, spiritual, moral and psychological values of the individual, team, society, their relationship with the world of reality, changing the value-normative system in the process historical development. In modern pedagogy, it acts as its methodological basis, which determines the system of pedagogical views, which are based on the understanding and affirmation of the value human life, upbringing and education, pedagogical activity and education.

Axiology(Pedagogy: Big modern encyclopedia/ comp. E. S. Rapatsevich, Izdat. " modern word", 2005, p. 16.) - 1) philosophy The doctrine of values and evaluations in ethics, which explores, in particular, the meaning of human life; 2) ped. a new concept borrowed from philosophy - the doctrine of the nature of human values: the meaning of life, the ultimate goal and justification of human activity.

Axiology(V. A. Mizherikov, Dictionary-reference book on pedagogy, - Moscow: Publishing House "Creative Center", 2004, p. 13.) - a philosophical doctrine of the material, cultural, spiritual, moral and psychological values of the individual, team, society, their relationship with the world of reality, changes in the value-normative system in the process of historical development. In modern pedagogy, it acts as its methodological basis, which determines the system of pedagogical views, which are based on the doctrine of the nature of such human values as the meaning of life, the ultimate goal and justification of human, including pedagogical, activity.

Axiology pedagogical(V. M. Polonsky, Dictionary of Education and Pedagogy, - Moscow, Publishing House "Higher School", 2004, p. 25.) - a direction in the field of education, which considers: the doctrine of values, the content of leading pedagogical ideas, theories and concepts in various historical periods in the field of domestic and foreign education (in terms of their compliance or non-compliance with the needs of society and the individual).

The concept of education.

Upbringing(Pedagogical Encyclopedic Dictionary / edited by B. M. Bim-Bad, - Moscow, Scientific Publishing House "Big Russian Encyclopedia", 2002.) - a relatively meaningful and purposeful cultivation of a person in accordance with the specifics of goals, groups and organizations in which it is carried out. Education is ambiguous, it is considered as a social phenomenon, activity, process, value, system, impact, interaction, etc.

Upbringing(Pedagogy: Great Modern Encyclopedia / compiled by E. S. Rapatsevich, Publishing House “Modern Word”, 2005.) - 1) in a social, broad sense - the function of society to prepare the younger generation for life, carried out by the entire social structure: public institutions , organizations, church, media and culture, family and school; 2) in a narrower, pedagogical sense - a specially organized and controlled process of human formation, carried out by teachers in educational institutions and aimed at personal development; 3) the transfer of socio-historical experience to new generations in order to prepare them for social life and productive work.

Upbringing(V. M. Polonsky, Dictionary of Education and Pedagogy, - Moscow, Publishing House "Higher School", 2004, p. 31.) - purposeful activity to form in children the moral and volitional qualities of the personality, views, beliefs, moral ideas, certain habits and rules of conduct. Education proceeds from the quality of public morality, which are acquired by the individual in the process of education.

Axiological approach to education.

Education is essentially social activities which ensures the transfer of values from the older generation to the younger, from adults to children, from person to person. Values are acquired by a person through joint activities with other people. The appropriation of value is a key factor in humanity, which ensures the sustainability of all personal existence. The appropriation of value through activity opens up a moral dimension in this activity itself, creates a distance between the ideal value and material forms of activity and, thus, provides moral reflection, awakens moral self-consciousness - the human conscience.

The axiological approach initially defines the whole system of spiritual and moral development and education of students, the whole way of school life, which is based on the national educational ideal as the highest pedagogical value, the meaning of everything. modern education and a system of basic national values. The value system determines the content of the main directions of spiritual and moral development and education of younger students.

The axiological approach in education affirms a person as a carrier of basic national values, as the highest value, as a subject capable of organizing his activities in the world on the basis of spiritual ideals, moral principles and moral norms.

The axiological approach makes it possible to build the way of life of a junior schoolchild on solid moral foundations and, thus, resist the moral relativism of the social environment.

The axiological approach is characteristic of humanistic pedagogy, since a person is considered in it as the highest value of society and an end in itself for social development. A person lives in a state of ideological assessment of ongoing events, he sets himself tasks, makes decisions, and realizes his goals. At the same time, his attitude to the surrounding world (society, nature, himself) is associated with two approaches - practical and abstract-theoretical (cognitive). The role of a link between the practical and cognitive approaches is performed by the axiological (value) approach.

Ideas of the axiological approach:
Outside of a person and without a person, the concept of value cannot exist, since it represents a special human type of the significance of objects and phenomena. Values are not primary, they are derived from the relationship between the world and man; values confirm the significance of what man has created in the process of history. Values include only positively significant events and phenomena associated with social progress.

Value – (according to V.P. Tugarinov ) - not only objects, phenomena and their properties that people of a certain society and an individual need as a means of satisfying their needs, but also ideas and motives as a norm and ideal.

Values themselves, at least the core ones, remain constant at different stages of development. human society. Values such as life, health, love, education, work, peace, beauty, creativity, etc. are significant for a person at all times.
Our world is the world of a holistic person, so it is important to learn to see the common thing that not only unites humanity, but also characterizes each individual person. Humanistic principles, the assertion of the intrinsic value of the human personality, respect for its rights, dignity and freedom cannot be introduced into public life from the outside. The process of social development is the process of growth and maturation of these principles in a person.

Principles of the axiological approach:
Axiological principles include:

equality of all philosophical views within the framework of a single humanistic system of values (while maintaining the diversity of their cultural and ethnic characteristics);
the equivalence of traditions and creativity, recognition of the need to study and use the teachings of the past and the possibility of discovery in the present and future;
equality of people, pragmatism instead of disputes about the foundations of values; dialogue instead of indifference or denial of each other.

These principles allow various sciences and trends to engage in dialogue and work together, to look for optimal solutions.

Thus, the basis of pedagogical axiology is the understanding and affirmation of the value of human life, upbringing and education, pedagogical activity and education in general. The idea of harmonically developed personality associated with the idea of a just society capable of actually providing each person with the conditions for the maximum realization of the opportunities inherent in him. This idea determines the value orientations of culture and orients the individual in history, society, and activity.

Pedagogical values, like any other spiritual values, depend on social, political, economic relations in society, which largely influence the development of pedagogy.

With the change in the social conditions of life, the development of the needs of society and the individual, pedagogical values are also being transformed. Value orientations are one of the main "global" characteristics of the individual, and their development is the main task of humanistic pedagogy and the most important way for the development of society.

The axiological approach allows us to determine the set of priority values in education, upbringing and self-development of a person. Applied to social development students as such can be the values of communicative, sexual, national, ethnic, legal culture.

Bibliography:

1. Pedagogical encyclopedic dictionary / ed. B. M. Bim-Bada, - Moscow, Scientific publishing house. "Great Russian Encyclopedia", 2002.

2. Kodzhaspirova G. M., Kodzhaspirov A. Yu., Dictionary of Pedagogy, - Rostov n / D: March Publishing Center, 2005.

3. Mizherikov V. A., Dictionary-reference book on pedagogy, - Moscow: Izdat. "Creative Center", 2004.

4. Polonsky V. M., Dictionary of Education and Pedagogics, Moscow, Publishing House. "High School", 2004.

5. Pedagogy: Great modern encyclopedia / comp. E. S. Rapatsevich, Izdat. "Modern word", 2005.

6. Vyzhletsov G.P., Axiology of culture. - S-P .: Publishing House of St. Petersburg University, 1996.

7. V. A. Slastyonin, I. F. Isaev, A. I. Mishchenko, and E. N. Shiyanov, Pedagogy. Tutorial for students of pedagogical educational institutions, -Moscow, Izdat. "School-Press", 2000.

Similar information.

in the study of pedagogical phenomena "

Main questions:

In pedagogical experience, the idea of a systematic value study of the personality of each pupil can be traced. In the characteristics written by Makarenko's hand on his pupils, there are about 90 values necessary, in his opinion, for the personality of a graduate. Among them in the first place are efficiency, culture of behavior, honesty,

The ideals and values developed by mankind, in the opinion, in the conditions of the school become the wealth of the personality of the pupils. From a pedagogical point of view, values should be considered what is useful for the life of a student, which contributes to the development and improvement of his personality. A value can be both a phenomenon of the external world (an object, a thing, an event, an act), and a fact of thought (an idea, an image, a scientific concept).

Since the 80s 20th century the process of formalizing the goals, content and place of pedagogical axiology in the system of other pedagogical disciplines is activated. The subject of pedagogical axiology is the formation of value consciousness, value attitude and value behavior of the individual.

The priority tasks of pedagogical axiology are: analysis of the historical experience of the development of pedagogical theory and educational practice from the standpoint of values; determination of the value bases of education, reflecting its axiological orientation; development of value approaches to determining the strategy for the development of the content of domestic education.

The axiological approach is organically inherent in humanistic pedagogy, since a person is considered in it as the highest value of society and the goal of social development. Axiology can be considered as the basis of a new philosophy of education and, accordingly, the methodology of modern pedagogy. The basis of all human values is morality. In this regard, the main meaning of modern education is the creation of conditions for the formation of morality of the individual as the highest value.

Any phenomenon of pedagogical reality can be evaluated, evaluated, but not all of them can act as a value, since some pedagogical phenomena can be destructive for the development of a person or lose their value over time.

2. Place and functions of the axiological component in the structure

methodological culture of the teacher.

In the axiological aspect, the professional and pedagogical culture of a teacher is considered as part of a universal culture, including a system of values-regulators of pedagogical activity (, and others).

Regulatory Values

Pedagogical culture

Human culture

According to a number of scientists, professional pedagogical culture can be represented as an integral higher quality education of the personality of a professional teacher, as a condition and prerequisite for effective pedagogical activity, as a generalized indicator professional competence teachers and the goal of professional self-improvement (etc.).

Pedagogical theory and practice show that the teacher's professional and pedagogical culture implies the following characteristics: pedagogical skill; high level of psychological and pedagogical readiness; special knowledge and skills; about personal qualities; moral education, authority; pedagogical tact; a culture of speech .

Professional and pedagogical culture is a measure and a way of creative self-realization of the teacher's personality in various types of pedagogical activity and communication. In the structure of professional and pedagogical culture, there are (and others) axiological, technological, and individually creative components.

Components of professional and pedagogical culture: axiological, technological, individual creative.

The axiological component of professional and pedagogical culture presupposes the presence of a value-based pedagogical orientation of the teacher's personality, which manifests itself in the formed need for pedagogical activity.

The formed need is defined as a meaningful and active desire to direct one's knowledge, skills and abilities to solving educational problems and includes an attitude to work with children, interest in this work, confidence in its necessity and importance for oneself.

The axiological component of professional and pedagogical culture includes a set of stable professional and pedagogical values, mastering which, the teacher makes them personally significant. The process of assimilation of values by a teacher is determined by the wealth of his personality, pedagogical qualifications, experience, professional position and reflects his inner world, forming a system of value orientations.

The technological component of the professional and pedagogical culture includes the knowledge, methods and techniques of the teacher's pedagogical activity, while the values and achievements of the pedagogical culture are mastered by him and created in the process. own activities. The basis of the component is methodological, psychological-pedagogical, methodological and special knowledge and skills corresponding to them.

A special role here is given to the methodological aspect, which implies the formation of a methodological culture in the teacher. The methodological culture of a teacher is part of his general professional and pedagogical culture, reflecting the measure and method of implementing cognitive and research activities in the course of professional activity.

The axiological basis of the methodological culture of the teacher is the values of research activities: humanism, truth, knowledge, knowledge, development, reflection. The axiological basis of the teacher's methodological culture is closely related to its regulatory framework, which is made up of cultural norms that reflect prescriptions, requirements, patterns of high quality activity. Hence, the leading functions of the axiological component of the teacher's methodological culture are the normative and regulatory functions that allow the teacher to master the ways of transforming the pedagogical process on a humane basis.

The individual creative component of professional pedagogical culture involves the appropriation of pedagogical values by the teacher at the personal level, that is, through their transformation and interpretation, which is determined by him. personality traits and the nature of pedagogical activity.

Assimilation of previously developed values, the teacher builds his own value system, the elements of which acquire the value of axiological functions. These functions include: the formation of the personality of the student; professional activity; the presence of ideas about the technology of building the educational process in an educational institution, the specifics of interaction with students, the presence of ideas about oneself as a professional.

The integrative function that unites all the others is the individual concept of the meaning of professional and pedagogical activity as a strategy for the life of a teacher, educator.

3. Classification of pedagogical values.

A wide range of pedagogical values requires their classification, which has not yet been developed in pedagogy. However, they may differ in the area of updating. In accordance with this criterion, researchers identify social, group and personal pedagogical values.

Socio-pedagogical values is a set of ideas, ideas, rules, traditions that regulate the activities of society in the field of education.

Group pedagogical values can be presented in the form of concepts, norms that regulate and guide pedagogical activity within certain educational institutions. The totality of such values has a holistic character, is relatively stable and repeatable.

Personal pedagogical values- these are socio-psychological formations that reflect the goals, motives, ideals, attitudes and other worldview characteristics of the teacher.

Value is discovered only when the goal is to discover it. This requires thoughtful, analytical work of the teacher. The content of the material being studied should be correlated with what it will give the pupil and whether it will become an empty pastime for him. Gradually, one must develop the skills to quickly distinguish values in any educational material, no matter how abstract and difficult it may seem at first glance.

In cooperating with the student, one should also ensure that the value being mastered is highly appreciated by him; only in this case does it pass into his need. If the child has not formed a positive attitude towards the value, he does not have a desire to appropriate it. Disinterested attitude to the essence of what is being digested, and often the complete absence of any attitude – main reason low efficiency of the educational process. The appraisal position of students in this case is the position of disbelief in the vital significance of the values being assimilated, in their close connection with reality. Unfortunately, the school, as before, continues to focus only on the knowledge of the student, but not on the comprehensive enrichment of his personality with vital values for him.

List of sources used

1. History of pedagogy and education. From the birth of education in primitive society to the end of the 20th century. : studies. allowance / ed. acad. RAO. - M. : TC Sphere, 2004. - 512 p.

2. Likhachev, : course of lectures: textbook. allowance / . – 4th ed., revised. and additional - M. : Yurayt-M, 2001. - 607 p.

3. Maksakova, anthropology: textbook. allowance for students. higher textbook establishments / . - 3rd ed., erased. - M .: Publishing Center "Academy", 2006. - 208 p.

4. Pedagogy: textbook. allowance for students. ped. universities and ped. colleges / ed. . - M .: Pedagogical Society of Russia, 2004. - 608 p.

5. Sneaky,. New course: textbook. for stud. ped. universities: in 2 books. / . - M .: Humanit. ed. center VLADOS, 1999. - Book. 1: General basics. Learning process. – 576 p. ; Book. 2: The process of education. – 256 p.

6. Puyman,. The main provisions of the course / . - Minsk: "TetraSystems", 2001. - 256 p.

7. Sergeev, pedagogical activity: textbook. allowance / . - St. Petersburg. : Peter, 2004. - 316 p.

8. Sivashinsky, in pedagogy: an integrated course: in 2 hours /. - Minsk: Jascon, 2007. - Part 1. - 192 p.

9. Slastenin and Pedagogy: Proc. allowance for students. higher textbook establishments / , . - 2nd ed., stereotype. - M .: Publishing Center "Academy", 2003. - 480 p.

The essence of the axiological approach

Pedagogical scientific knowledge carried out simultaneously out of love for truth and with the aim of fully satisfying social needs.

Definition 1

The mechanism connecting the practical and cognitive approaches is the axiological approach, or as it is also called the value approach.

It is a bridge between theory and practice of pedagogy.

The role of axiology in education

The axiological approach is organically combined with the humanistic orientation of pedagogy. This is due to the fact that a person is considered in pedagogical science as the highest social value and an end in itself of social development itself. Accordingly, axiology can be considered as the basis of a new philosophy of education and methodology of modern pedagogy.

The basis of the asiological approach is the concept of an interdependent and interacting world. In accordance with this concept, our living space is the world of a holistic person, therefore it is important to see the common, uniting humanity and characterizing each individual. The humanistic value orientation is a kind of axiological motor that gives activity to the rest of the links of the value system.

Philosophy of Education, focused on humanism, is a strategic program for the qualitative renewal of all levels of the educational process. The development of a philosophy in this direction allows you to set the parameters for evaluating the work of educational institutions and concepts, pedagogical experience, mistakes, achievements. Humanization involves the implementation of a new direction of education, which is not associated with the training of qualified "impersonal" personnel, but with the achievement of efficiency in the field of general and professional development of the individual.

Remark 1

The humanization of education fundamentally changes the traditional ideas about its purpose, which is to systematize knowledge, skills and abilities. It should be noted that given goal education was the main reason for its dehumanization, manifested in the separation of the artificial way of education and training. Due to the ideologization of curricula and manuals, the educational value of knowledge has become blurred. Education as a translator of universal, national culture did not take place. Partly discredited and labor education, as it was devoid of a moral and aesthetic component.

For a long time in the education system, all efforts were aimed at adapting pupils to difficult life circumstances, at reconciliation with mythical inevitable difficulties. At the same time, education did not teach to humanize life itself, to change it in accordance with the laws of beauty. Today it is clear that the content and nature of the orientation of the human personality determine the effectiveness of solving social and economic problems, the security and existence of mankind.

The idea of humanization of education, which is a consequence of the application of the axiological approach in pedagogy, is of great socio-political and philosophical-anthropological significance. The final strategy of the social movement depends on the solution of this problem, which hinders the development of human civilization or contributes to it. Modern education can make a great contribution to the formation of valuable from a social point of view, ideological, moral qualities and essential forces of a person, necessary in the future. The humanistic philosophy of education is aimed at creating ecological and moral harmony in our world.

Institute of Mathematics, Natural Science and Technology

Department of Pedagogy

Axiological approach in education

Course work

group students

Full Name

Scientific adviser:

Candidate of Pedagogical Sciences, Associate Professor

Surname I.O.

Yelets - 2015

Introduction 3

§one. Axiology 4

§2. Substantiation of the new methodology of pedagogy 7

§3. Axiological approach in the study of pedagogical events 10

§four. Values, ideas and principles of the axiological approach 12

§4.1. Concept of value 12

§4.2. Classification of values 14

§4.3. Basic Ideas 19

§4.4. Axiological principles 21

§5. Education as a Human Value 23

Conclusion 26

References 27

Introduction

A person lives in a state of ideological assessment of ongoing events, he sets himself tasks, makes decisions, and realizes his goals. At the same time, his attitude to the surrounding world (society, nature, himself) is associated with two approaches - practical and abstract-theoretical (cognitive). The role of a link between the practical and cognitive approaches is performed by the axiological (value) approach.

The purpose of this work is to describe the axiological approach in education.

Tasks term paper:

Studying the literature on the research problem;

To reveal the axiological approach as a methodological approach of modern pedagogy.

Research methods: literature analysis on the research problem, comparison, generalization.

§one. Axiology

It is believed that the concept of "axiology" (from the Greek axia - value and logos - word, idea) was introduced into scientific circulation as early as 1902 by the French philosopher P. Lapi, and already in 1908 it was actively used by the German scientist E. Hartmann .

In philosophical dictionaries, axiology is defined as the science of values. Axiology is a philosophical doctrine about the material, cultural, spiritual, moral and psychological values of an individual, collective, society, about their relationship with the world of realities, about changing the value-normative system in the process of historical development.

The concept of "value" entered philosophy earlier than the concept of "axiology", i.e. since the middle of the 19th century and has been used to designate the properties of objects and phenomena, theories and ideas that serve as a standard of quality and an ideal of due in accordance with socially determined priorities for the development of culture.

The problem of values has worried mankind since time immemorial. Although the theory of values did not yet exist in the ancient world, the problems that worried the thinkers of that time went back to the problem of values.

When the great Socrates put before one of his students (Protagoras) the question: “what is good?”, he did, as A.Yu. Shadzhe, a revolution in the traditional system of values. According to Socrates, true values are the treasures of the soul, which constitute knowledge. When Socrates said that “all troubles come from ignorance,” he meant not knowledge in general, but ethical knowledge, which is comprehensive. Putting forward his concept of ethical knowledge, Socrates, on the one hand, comes to the conclusion that in all voluntary actions, knowledge of the good is a necessary and sufficient condition for the creation of good, and on the other hand, ethical knowledge is able to overcome the abyss separating thought and action, in able to blur the line between what is and what should be.

Ancient thinkers closely associated the problem of values with the problem of "virtue", and they agreed on one thing - that the education of virtue should be the goal of education. Opinions differed on the question - what is considered a virtue.

For example, Plato preferred the education of the mind, will, feelings, Aristotle - courage, endurance, moderation and justice, high intelligence and moral purity.

In this regard, let us return to Socrates and, in particular, to his attitude to questions of conscience in decisions made by a person, about personal values, about human morality.

Socrates was executed on the basis of a false accusation by an Athenian court. The essence of the accusation was reduced to Socrates' denial of the "state gods" and the worship of another deity - man.

According to Socrates, a person needs not the usual education of his personality through learning, but education, which provides the opportunity to search for meaning (sense-search activity). To do this, a person does not have to go through tests that temper his will and character, which was the essence of education traditional for that time. He needs to go through a different path - the path of knowing himself. The most valuable thing in a person, according to Socrates, is the ability to see the truth and conform to it with one's behavior, way of thinking. Truth, i.e. moral, can be known and assimilated only by finding contradictions in one's actions, thoughts, concepts. The disclosure of contradictions eliminated imaginary knowledge, and the anxiety into which the mind is plunged prompts the search for true truth. The path to such self-guidance of the soul is the ability of the teacher to create the conditions necessary for its awakening. Socrates used maieutics and irony to create such conditions. Mayevtika - in literal translation from Greek means "midwife," i.e. the ability to provide assistance at the birth of a person (child).

Socrates called maieutics the art of extracting the correct knowledge hidden in a person with the help of skillful questions, and his irony is a subtle, hidden mockery, a contrast between the visible external and hidden meaning of the statement, creating the effect of mockery.

The students and followers of Socrates tried to use these tools in their educational systems, presenting them as heuristic methods of cognition. But taken in isolation from the main idea of education, and therefore the content of education, these methods of Socratic conversation were adopted, as E.V. Bondarevskaya and S.V. Kulnevich, only the form, not the content, which should determine the form. Socrates did not force correct answers, but encouraged voluntary, free, self-comprehension truth.

He himself preferred death to the rejection of moral convictions, since he absorbed them voluntarily, independently, being an internally free person. The basic values - soul, personality, freedom, choice, self-determination - were the principles of his pedagogical activity, and they became relevant only towards the end of the 19th century.

In Russia, axiology as a theory of values appeared in late XIX century, almost simultaneously with German axiology, which took shape in a new philosophical discipline after the publication in 1864 of the work of R. Lotze "Microcosmos".

§2. Substantiation of the new methodology of pedagogy.

Comparison of successes in education in different countries shows that they are a consequence of the development of the philosophy of education in these countries, as well as the degree of its "growing" into pedagogical theory and practice. The modern European school and education in its main features have developed under the influence of philosophical and pedagogical ideas that were formulated by Ya.A. Comenius, I.G. Pestalozzi, F. Frebel, I.F. Herbart, A. Diesterweg, J. Dewey and other classics of pedagogy. Their ideas formed the basis of the classical model of education, which during the XIX - XX centuries. evolved and developed, nevertheless remaining unchanged in its main characteristics: the goals and content of education, forms and methods of teaching, ways of organizing the pedagogical process and school life.

Domestic pedagogy of the first half of the XX century. was based on a number of ideas that have now lost their meaning, and therefore have been sharply criticized. The basis of construction methods subjects The idea of a consistent accumulation of knowledge was put forward. Among the forms of education, the class-lesson teaching system has gained priority.

Since the 60s. national culture was enriched with ideas of dialogue, cooperation, joint action, the need to understand someone else's point of view, respect for the individual. The reorientation of modern pedagogy towards a person and his development, the revival of the humanistic tradition are the most important tasks set by life itself. Their solution requires, first of all, the development of a humanistic philosophy of education, which acts as a pedagogy methodology.

Proceeding from this, the methodology of pedagogy should be considered as a set of theoretical provisions on pedagogical knowledge and the transformation of reality, reflecting the humanistic essence of the philosophy of education.

However, as you know, scientific knowledge, including pedagogical, is carried out not only because of the love of truth, but also with the aim of fully satisfying social needs. In this regard, the content of the evaluative-targeted and effective aspects of human life is determined by the focus of the individual's activity on understanding, recognizing, updating and creating material and spiritual values that make up the culture of mankind. The role of the mechanism of communication between practical and cognitive approaches is performed by the axiological or value approach, which acts as a kind of "bridge" between theory and practice. It allows, on the one hand, to study phenomena from the point of view of the possibilities inherent in them to meet the needs of people, and on the other hand, to solve the problems of humanizing society.

The meaning of the axiological approach can be revealed through a system of axiological principles, which include:

equality of philosophical views within the framework of a single humanistic system of values while maintaining the diversity of their cultural and ethnic characteristics;
the equivalence of traditions and creativity, recognition of the need to study and use the teachings of the past and the possibility of spiritual discovery in the present and future, a mutually enriching dialogue between traditionalists and innovators;
existential equality of people, sociocultural pragmatism instead of demagogic disputes about the foundations of values, dialogue and asceticism instead of messianism and indifference.

According to this methodology, one of the primary tasks is to reveal the humanistic essence of science, including pedagogy, its relationship to man as a subject of cognition, communication and creativity. Education as a component of culture in this regard is of particular importance, as it is the main means of developing the humanistic essence of a person.

§3. Axiological approach in the study of pedagogical phenomena

At the center of axiological thinking is the concept of an interdependent, interacting world. She argues that our world is the world of a holistic person, so it is important to learn to see the common thing that not only unites humanity, but also characterizes each individual person. The humanistic value orientation, figuratively speaking, is an "axiological spring" that gives activity to all other links in the value system.

The humanistic orientation of education changes the usual ideas about its goal as the formation of "systematized knowledge, skills and abilities." It was this understanding of the purpose of education that caused its dehumanization, which manifested itself in the artificial separation of education and upbringing. As a result of the politicization and ideologization of curricula and textbooks, the educational value of knowledge turned out to be blurred, and their alienation took place. Neither average nor graduate School did not become translators of universal and national culture. The idea of labor education was largely discredited, since it was devoid of a moral and aesthetic side. The existing system of education directed all its efforts to adapt the pupils to the circumstances of life, taught them to put up with supposedly inevitable difficulties, but did not teach them to humanize life, to change it according to the laws of beauty. Today it has become obvious that the solution of social and economic problems, human security and even the existence of all mankind depend on the content and nature of the orientation of the individual.

The idea of the humanization of education, which is a consequence of the application of the axiological approach in pedagogy, has a wide philosophical, anthropological and socio-political significance, since the strategy of the social movement depends on its solution, which can either hinder the development of man and civilization, or contribute to it. The modern education system can contribute to the formation of the essential forces of a person, his socially valuable worldview and moral qualities, which are necessary in the future. The humanistic philosophy of education is aimed at the benefit of man, at the creation of ecological and moral harmony in the world.

§four. Values, ideas and principles of the axiological approach.

§4.1. The concept of value.

Value is the human, social and cultural significance of certain phenomena of reality. In essence, the whole variety of objects of human activity, social relations and those included in their circle natural phenomena can act as "objective values" or objects of value relations, i.e., be evaluated in terms of good or evil, truth or untruth, beauty or ugliness, permissible or forbidden, fair or unfair, etc.

We can talk about three forms of existence of value:

it acts as a social ideal, as an abstract idea of the attributes of due in various spheres of social life, developed by social consciousness, contained in it; such values can be both universal, "eternal" (truth, beauty, justice), and concrete historical (patriarchy, equality, democracy);
it appears in an objectified form in the form of works of material and spiritual culture or human actions - specific substantive embodiments of social value ideals (ethical, aesthetic, political, legal, etc.;
social values, being refracted through the prism of individual life activity, are included in the psychological structure of the individual as personal values - one of the sources of motivation for her behavior. Each person has an individual, specific hierarchy of personal values, serving as a link between the spiritual culture of society and the spiritual world of the individual, between social and individual being.

The social environment in which a person was born and lives, which surrounds him, the activity in which he is engaged, largely determines his worldview, worldview and, consequently, his system of values.

Interacting with society, each person forms his own value orientations, i.e. selective attitude to material and spiritual values, his attitudes, beliefs, preferences, which are expressed in his behavior.

Value is something through which people feel like people, something that, in their own attitude towards it, is a measure of the human in a person. But what people choose for themselves as the value of their lives, in which they see the meaning of their existence, does not necessarily turn out to be something lofty, noble; it can be directed against other people against society, such values are called surrogate: profit, lust for power, satisfaction of base instincts. In this case, the vital forces of a person are spent unproductively, he cannot fully reveal and realize himself.

What people choose depends on the subjective human level, on what kind of person. The choice often occurs unconsciously, at the level of a vague preference for something, an inclination towards something, although a clear awareness of what a person wants is also not excluded.

The methods and criteria on the basis of which the procedures for evaluating the relevant phenomena are made are fixed in the public consciousness and culture as "subjective values" (attitudes and assessments, imperatives and prohibitions, goals and projects expressed in the form of normative representations), acting as guidelines for human activity. "Objective" and "subjective" values are thus, as it were, two poles of a person's value attitude to the world.

In the structure of human activity, value aspects are interconnected with cognitive and volitional ones; the value categories themselves express the "ultimate" orientations of knowledge, interests, and preferences of various social groups and individuals.

§4.2. The concept of value.

The following values of education can be distinguished:

1.Social values.

a) Life as a human value.

At all times, human life is the highest value. The well-known foreign psychologist E. Fromm deduces the psychological meaning of the attitude to life as a value in the following. Being alive is a dynamic, not a static concept. All organisms have an innate desire to actualize their capabilities. Hence, according to E. Fromm, the goal of human life should be understood as the disclosure of its forces and capabilities in accordance with the laws of its nature. The primary goal of a teacher is to cultivate a caring attitude towards the life and health of each person, to influence the establishment of such an attitude in society.

b) Nature as a value.

The destruction of natural resources is tantamount to the destruction of human life: in nature, a person draws, maintains and preserves his vitality. Consumer and thoughtless attitude to the environment, human pressure on it is fraught with environmental disasters that threaten the very existence of man. Man must learn to live in harmony with nature, realize himself as part of nature, take responsibility for the preservation natural environment. That's why environmental education- the most important part and direction of the humanization of education, part of the educational mission of a person.

c) Society as a value.

In society, the life of each individual person is affirmed, the realization and disclosure of its vitality and capabilities take place. At present, the idea of forming a sustainable development society is very relevant. Only the sustainable development of society allows the fullest realization of its potential. This idea is embodied through the humanization of education.

Complex problems socio-cultural interaction in the modern era began to take on a critical character. Various forms of intolerance are often used by extremist movements that incite hatred and ethnic strife in society. Therefore, it is important to form special abilities in a person: a culture of negotiations, the art of finding compromises, productive competition, etc., in other words, it is necessary to educate students in the ability and ability to live in society, to teach them to be tolerant of others, to preserve their own identity.

d) Family as a value.

The family has always occupied one of the most important places among the values of human life. The family provides a person with the opportunity to experience the true values of being. The family is one of the main areas of creation, preservation, cultivation and transmission of human values, it is the concentration of the most important humanistic traditions: love and care, selflessness and goodwill, selflessness and solidarity. Here, for the first time, the child learns to perform many of the most important individual and social functions, learns to distinguish himself in the family as in the primary unit of society. In the family, in love and care, in unity and mutual support, practically all human virtues are focused for the child.

A serious psychological problem is the alienation of the individual from the family, family values. The weakening of the cohesion of the family leads to a decrease in the strength of its normative impact, since its reliability and stability as a source of information for the individual opens the door to all sorts of negative influences.

Therefore, the goal of the humanization of education is a clear awareness of vital values by all members of society. It is important to teach a person from childhood to correlate opportunities, needs and responsibilities, so that as a result positive human qualities were able to open up and be realized most fruitfully.

2. Moral values.

The space of moral relations is exceptionally vast, it affects all spheres inner world man and all his areas in the external social relations. Moral values are reflected in actions that we evaluate as good, good, good, evil, harmful. The category of "good" includes that which corresponds to accepted standards, is good for a person.

Morality is always aimed at the development of man and society, but the public interests and the interests of each individual do not always coincide. Therefore, there is a moral choice. The problem of moral choice lies in the coordination of subjective interest and the circumstances in which a person finds himself.

The formation of moral values requires the freedom of the individual, since a person acquires moral norms only through his own experience. W. Ya. Korczak has a saying: "Let the child sin." If a person does not receive responsibility for his behavior again in childhood, he will not grow up as a moral person. Humanistic pedagogy is based on the fact that a person is inclined towards good, so it makes no sense to keep him in strict restrictions.

Moral education is aimed at developing a person's ability and ability to form a system of life-affirming value attitudes towards life, to understand such categories as good or evil, truth or falsehood, etc., which is an integral part of the humanization of education. The pedagogical process should be based on positive, life-affirming values and help develop the spiritual world of the individual.

3. Aesthetic values.

Aesthetic values are contained in the value of perception, understanding, experience, creation of beauty.

The highest manifestations of aesthetic activity are manifested in spiritual creations. Spiritual creations are creations in the realm of art, religion, and science.

Aesthetic values are based on a sense of beauty.

The beautiful is the most beautiful, expressed in the unity of form and content, this is what is expedient, harmonious, perfect.

Ugly - a violation of the unity of form and content, something ugly, chaotic, indefinite.

Aesthetic education begins with the ability to see beauty in the world around. V.A. Sukhomlinsky believed that the contemplation of the beautiful is a window into the world of beauty, it is the ability to see an inextricable connection with the ability of the individual to experience experiences, the pleasure of contemplating the beautiful.

The next link in the general mechanism of aesthetic education is the development of the ability to understand beauty. Based on the perception and understanding of beauty in art and life, a person forms his aesthetic ideals. Aesthetic ideals are associated with the desire to make oneself and the surrounding reality more harmonious, expedient, perfect.

A person should not be an outside contemplator of life. A person must learn to create, to create beauty. Spiritual activity is manifested in creativity. Creativity helps a person to go beyond the ordinary, to embark on the path of knowing the truth, goodness and beauty, to realize the highest meaning of life.

In a holistic pedagogical process aesthetic education is based on the subjects of the aesthetic cycle: literature, music, world artistic culture, Russian language. These items contain the unity of feeling and thought, helping the individual to find harmony in the surrounding living space.

Educational institutions should strive for the aesthetic enrichment of the environment, which, in turn, is an important condition for the education of a moral personality.

4. Labor as a value.

Labor is a purposeful human activity, as a result of which the surrounding reality is transformed.

Labor is the most important human need. It is in labor that a person reveals and develops his individuality, affirms the value of his life. Labor requires strong-willed efforts from a person, which he must learn to overcome. A person should experience satisfaction, both from the process and from the result of labor.

Labor is not a game or fun, it requires serious effort, so a person must have a goal, be aware of the need for labor. Education should not only instill in the pupil respect and love for work: it should also give him the habit of working. It is necessary that for the pupil it becomes possible to spend time as a lackey, when a person is left without work in his hands, without thought in his head, it is precisely at these moments that “head, heart and morality deteriorate”.

5. The values of citizenship.

Citizenship is the conscious and interested participation of citizens in the management of society. The basis of civic values is the legal consciousness of a citizen. Every citizen must be aware of his belonging to the state, must know his rights and obligations established by the legislation of this state, protect his rights and clearly fulfill his obligations.

Law of the Russian Federation "On Education" 1992 One of the main requirements for the content of education is “the formation of a person and a citizen integrated into modern society and aimed at improving this society” (Article 14).

The formation of citizenship is based on:

acquaintance with the traditions, historical past of the state and the Fatherland;
acquaintance with the laws of the state, primarily with the Constitution - the basic law of the state, the formation of competence in mastering the basics of civil knowledge;
the development of civic activity, the formation of a civic life position as a valuable way of life of an individual;
mastering the norms of cultural-legal interaction in interpersonal, professional-business, international, administrative-state relations should become a way of life for the individual;
development volitional regulation civil behavior, the ability and ability to correlate their interests with the laws existing in society and social norms and traditions.

We need to help the younger generation to realize themselves as citizens of the world, people responsible for everything that happens in the world.

§4.3. Basic Ideas

The basic ideas - the values that should underlie the trends in education, according to A. Bailey, are as follows:

1. Will or purpose is the cultivation of the will to goodness, the will to beauty, the will to service.

2. Love is wisdom. It is essentially the opening of the consciousness of the whole. A. Bailey calls this group consciousness, the first expression of which is self-consciousness, that is, the understanding by the soul (in the three worlds of human evolution) that a person is Three in One and One in Three. Group consciousness is love which leads to wisdom - to wisdom which is love in manifested activity. And all this should be revealed through education.

3. Active Cognition. It is connected with the disclosure of the creative nature of a conscious, spiritual person. It is due to the right use of the mind with its ability to intuitively grasp ideas, respond to impulses, explain, analyze and construct forms for revelation. This is what the human soul does. To direct correctly this already developed tendency is the purpose of all true education.

4. Attribute of harmony through conflict. This is an attribute hidden in all forms, an innate craving or discontent that makes a person fight, progress, develop, in order to eventually achieve unity, union with his soul. This is the consciousness of harmony and beauty, directing the human unit on the path of evolution to the final return to its emanating Source (emanation (from Latin emanatio - outflow) - outflow from a single whole; according to the teaching that the world is an emanation of a deity, everything lower follows from the higher, which is designated not only as “God”, but also as “the first one”). Educators should identify such dissatisfaction and interpret it for students so that they can understand themselves and work, knowing.

5. The attribute of concrete knowledge allows a person to concretize his concepts and build thought forms; with their help he materializes his insights and dreams and realizes his ideas. One does this by activating the lower concrete mind. It is necessary to bring the child to a better understanding of the deep purpose of being and prepare him for wise work in the creative sphere. True education must begin with the student's understanding and feeling of true spiritual values, this is the activation of the lower mind.

6. Attribute of devotion. Loyalty grows out of dissatisfaction, plus the ability to choose. Depending on the depth of his discontent and the ability to see clearly, a person moves from one point of temporary satisfaction to another, each time demonstrating his devotion to desire, personality, ideal and vision, until he unites with the highest ideal possible for a person. This, according to A. Bailey, is first of all the soul, and then the Supreme Soul, or God. Education provided good opportunity to use the inner idealism inherent in every child. But it must do so in fulfillment of the supreme intent of the soul, and not on the basis of private standards of national education.

7. Order attribute. This is an innate attribute and instinct for an ordered rhythm, with which the teacher needs to work, making it more creative, constructive and providing with its help a field for revealing the abilities of the soul. In the embodiment of this attribute in our time, there is a rigid standardization of mankind and the imposition of an authoritarian ritual rhythm on public life. This means the dissolution of the unit in the group, leaving it little chance for the free expression of its individual will, knowledge, purpose and technique of the soul.

§4.4. axiological principles.

Axiological principles include:

equality of all philosophical views within the framework of a single humanistic system of values (while maintaining the diversity of their cultural and ethnic characteristics);
the equivalence of traditions and creativity, recognition of the need to study and use the teachings of the past and the possibility of discovery in the present and future;
equality of people, pragmatism instead of disputes about the foundations of values; dialogue instead of indifference or denial of each other.

These principles allow various sciences and trends to engage in dialogue and work together, to look for optimal solutions.

§5. Education as a universal value.

Recognition of education as a universal value today no one doubts. This is confirmed by the constitutionally enshrined human right to education in most countries. Its implementation is ensured by the educational systems existing in a particular state, which differ in the principles of organization. They reflect the ideological conditionality of the initial conceptual positions.

The implementation of certain values leads to the functioning of various types of education. The first type is characterized by the presence of an adaptive practical orientation, i.e. the desire to limit the content of general education training to a minimum of information related to the provision of human life. The second is based on a broad cultural and historical orientation. With this type of education, it is envisaged to obtain information that obviously will not be in demand in direct practical activity. Both types of axiological orientations do not adequately correlate the real capabilities and abilities of a person, the needs of production and the tasks of educational systems.

To overcome the shortcomings of the first and second types of education, educational projects began to be created that solve the problems of preparing a competent person. He must understand the complex dynamics of the processes of social and natural development, influence them, adequately navigate in all spheres of social life. At the same time, a person must have the ability to assess their own capabilities and abilities, to take responsibility for their beliefs and actions.

Summing up what has been said, we can single out the following cultural and humanistic functions of education:

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 the implementation of 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 each 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 diverse 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 a joint personal growth 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.

Conclusion

The axiological approach is a system-value approach that allows, through modern priorities, based on traditional and new values of education, to emphasize the central position of a person in the pedagogical system. It is aimed at the formation of universal and national values among students.

The basis of pedagogical axiology is the understanding and affirmation of the value of human life, upbringing and education, pedagogical activity and education in general. The idea of a harmoniously developed personality, associated with the idea of a just society, capable of actually providing each person with the conditions for the maximum realization of the possibilities inherent in him, is also of significant value. This idea determines the value orientations of culture and orients the individual in history, society, and activity.

Pedagogical values, like any other spiritual values, depend on social, political, economic relations in society, which largely influence the development of pedagogy.

The axiological approach allows us to determine the set of priority values in education, upbringing and self-development of a person. In relation to the social development of students, the values of communicative, sexual, national, ethnic, legal culture can act as such.

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Axiological approach in training and education. Axiological approach in the study of pedagogical phenomena and the teacher's axiological "I" as a system of value orientations. Definition of the axiological approach

The concept of pedagogical values

in the study of pedagogical phenomena "

The role of axiology in education

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