Introduction. The role of education in modern society

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Topic: “Define the role of education in the life of society”

1st year students, group B

Faculty of PIMNO

(correspondence course)

Baigutdinova Katifa

Temerkhanovna

Yeniseisk

In order to understand what place education occupies in the life of society, it is necessary to consider various areas of pedagogy that relate to the structure, characteristics and problems of education in certain areas of society.

Education, the purposeful development of a person, including the development of culture, values and norms of society. It is carried out through education, as well as the organization of the life of certain communities. In education, the individual, family, state and public institutions interact; educational institutions, mass media, religious institutions, public organizations, etc. (BES).

Education is the purposeful formation of personality in order to prepare it for active participation in social and cultural life in accordance with sociocultural normative models. According to the definition of Academician I.P. Pavlov, education is a mechanism for ensuring the preservation of the historical memory of the population.

Human education is, among other things, the subject of pedagogy as a science.

Not a single animal spends as much time and effort on raising its cub as (about 15 years) is necessary for a person as an individual.

Education is usually built on “three pillars.”

Education acquires exceptional importance in human society. With its help, the following are formed:

Ш second signaling system (speech);

Ш behavioral activity aimed at changing the external environment;

Ш activity mediated through changed elements of the external environment (tools of production).

Thanks to these modification capabilities, the human population has created specific hereditary structures of a non-genetic nature - culture and ethnic tradition.

Education, its nature and role

The word education itself is used in a very broad sense to denote the totality of those influences that nature or people can have on our mind or on our will. It means, says Stuart Mill, “all that we do ourselves, and all that others do for us, with a view to bringing us nearer to the perfection of our nature. In its broadest meaning, education even includes the indirect influence of things on the character and abilities of a person, the purpose of which is completely different, for example: the influence of laws, forms of government, artistic images, up to physical factors independent of the will of a person, such as climate, soil and location."

The influence of things on people in its methods and results is very different from the influence of the people themselves, and the influence of representatives of one generation on each other is different from the influence exerted on younger ones. It is the latter that interests us here, and therefore, the word “education” should be applied only to it.

But what is this kind of influence sui generis? Very different answers have been given to this question, which, however, can be reduced to two main types.

According to Kant, “the purpose of education is to develop in each individual all the perfection of which he is capable.” But what should be understood by the word “perfection”? This, as has often been said, is the harmonious development of human abilities.

Even less satisfactory is the utilitarian definition, according to which the purpose of education is supposedly to “make of the individual an instrument for obtaining happiness for himself and his fellows” (James Mill); since happiness itself is a highly subjective concept, which everyone evaluates in their own way. Thus, such a formula leaves the purpose of education uncertain and, as a result, education itself uncertain, since it gives it up to individual arbitrariness.

When you want to determine, based on the dialectical method, what education should be, you need to start with the question of what its goals should be. But what allows us to say that education pursues precisely these goals and not others? We do not know a priori what the function of respiration or blood circulation is in a living organism. On what basis do we believe that we are supposedly better informed about the educational function? It goes without saying that the purpose of this function is to raise children. But posing a problem in vague terms does not mean solving it. It would be necessary to say what this education consists of, what it strives for, what human needs it meets. It is possible to give answers to these questions only by starting to study what education consisted of and what needs it met in the past. Thus, historical analysis seems necessary at least in order to form a preliminary concept of education and define the subject named by this word.

education personality social

Educational goals

The goal of education is what education strives for, the future towards which its efforts are directed. Any education - from the smallest acts to large-scale government programs - is always purposeful; There is no such thing as aimless, aimless education.

Everything is subject to goals: content, organization, forms and methods of education.

General and individual goals of education are distinguished. The goal of education appears as general when it expresses the qualities that should be formed in all people, and as individual when it is intended to educate a specific (individual) person. Progressive pedagogy advocates the unity and combination of general and individual goals.

The goal expresses the general purposefulness of education. In practical implementation, it acts as a system of specific tasks. The goal and objectives are related as a whole and a part, a system and its components. In this regard, the following definition is correct: the goal of education is a system of tasks solved by education.

There are usually many tasks determined by the purpose of education - general and specific. But the goal of education within a particular educational system is always the same. It cannot be that in the same place, at the same time, education strives for different goals. Goal is the defining characteristic of the educational system. It is the goals and means of achieving them that distinguish some systems from others.

The determination of the purpose of education is due to a number of important reasons, the comprehensive consideration of which leads to the formulation of patterns of goal formation.

The purpose of education expresses the historically urgent need of society to prepare the younger generation to perform certain social functions. At the same time, it is extremely important to determine whether the need is really brewing or only supposed, apparent. Many educational systems failed precisely because they were ahead of their time, wishful thinking, did not take into account the realities of life, hoping to transform people's lives through education. But education devoid of objectivity cannot withstand the pressure of reality; its fate is predetermined.

The needs of society are determined by the method of production - the level of development of the productive forces and the character industrial relations. Therefore, the goal of education ultimately always reflects the achieved level of development of society; it is determined by it and changes with changes in the method of production. To confirm this important connection, let us analyze the change in educational goals depending on the type of socio-economic relations.

History includes five socio-economic formations, defined various types industrial relations between people.

Under the primitive communal system there was no class division. All children received the same labor training: they were taught hunting, fishing, and making clothes. Education was designed to ensure the existence of people; its goal was to equip a person with the experience of survival, i.e. knowledge and skills necessary in harsh everyday life. There were no special educational institutions; schools were just emerging. The method of production and the purpose of education are in agreement with each other.

Under the slave system, education has already become a special function of the state. Special institutions dedicated to education appeared. The presence of two classes led to differences in the nature of the purpose of education. The purpose of raising the children of slave owners was to prepare them for the role of masters, enjoying the arts, and becoming familiar with the sciences. They had to wage wars of conquest with the aim of enslaving other peoples and acquiring wealth, and be able to defend their states. The upbringing of slaves' children consisted of preparing them to carry out the orders of their masters. Children were taught to be humble and submissive. And here the level of development of the productive forces and the nature of production relations are dictated by these and not other goals.

Using the example of ancient education, it is clear that the class character of society gave rise to class differentiation of the goals of education. In accordance with various goals, preparations for life were carried out, the worldview was differentiated, and psychology was formed.

Under feudalism, the main classes are feudal lords and serfs. The goals of education remain differentiated: for the children of feudal lords - knightly education, and for the children of peasants - labor education, in an open-air “school”. The former enjoy the arts and sciences, master the “knightly virtues”, while the latter, in the overwhelming majority, do not attend any educational institutions. The nature of production relations does not require either general or special training from the lower strata of the population, therefore the bifurcation of goals, which is observed in this society, expresses not only the class orientation of goals in a class society, but also their dependence on the method of production.

The capitalist system is characterized by the presence of two main classes - the bourgeoisie and the proletariat. The nature of the development of production, which requires more educated workers, forces the ruling class to create a system of educational institutions that provide knowledge to workers. At the same time, the bourgeoisie gives a good education to their children so that they are able to administer the state and direct the development of the economy and social processes. A network of private privileged educational institutions is being created. Class differentiation and dualism of educational goals are preserved, as is the general dependence of goals on the method of production.

Early (classical) capitalism was replaced by a developed capitalist system, called post-capitalist (market, democratic, etc.). This system is characterized by a higher level of development of production and social relations. In line with the historical process, the attempt to build socialism and communism in our country can also be considered as an unsuccessful way of transition to more perfect social relations. With all the diversity of post-capitalist forms and relations existing in the world, the general dependence of the goals of education on the method of production remains.

The purpose and nature of education correspond to the level of development of production forces and the type of production relations characteristic of each socio-economic formation.

But the goals of education are determined not only by the method of production. Other factors also have an important influence on their formation. Among them are the pace of scientific, technical and social progress, the economic capabilities of society, the level of development of pedagogical theory and practice, the capabilities of educational institutions, educators, teachers, etc.

Conclusion: the purpose of education is determined by the needs of the development of society and depends on the method of production, the pace of social and scientific and technological progress, the achieved level of development of pedagogical theory and practice, the capabilities of society, educational institutions, teachers and students.

Definition of education

To determine upbringing, you need to consider the educational systems that exist or existed, compare them, and identify common features for them.

Two elements have already been indirectly defined. Speaking of education, it is necessary to have a generation of adults and a generation of children and the influence of the former on the latter. It remains to determine the nature of this effect.

There is no society where the education system does not have a dual nature: education is both single and multiple.

It has many faces. Indeed, in a sense, we can say that there are as many different educational systems in society as there are different groups. What if society consists of castes? Education varies from one caste to another. The upbringing of patricians is different from the upbringing of plebeians, the upbringing of a Brahman is different from the upbringing of a Kudra. In the Middle Ages there is the same gap between the culture of the young page, who was trained in all the arts of chivalry, and the culture of the villan, who received in the school of his parish a few pathetic concepts about the church calendar, singing and grammar! Even today we see how education changes depending on social classes or even place of residence? Urban upbringing differs from rural upbringing, bourgeois upbringing from worker upbringing. Perhaps they will say that such an organization is unjustified from a moral point of view, that this can only be seen as a relic that must disappear? This thesis is easy to refute. Obviously, the upbringing of our children should not depend on the case of their birth, that is, on what place and from what parents the child was born. But even if the moral consciousness of our time receives on this issue, the confirmation it expects, education will not become more uniform because of this. Even if each child's career were not largely determined by blind heredity, the actual diversity of occupations would continue to produce great diversity. pedagogical practices and methods. In fact, every profession, taken of its kind, requires special abilities and special knowledge; it is dominated by certain views, certain customs, a certain way of seeing things; and since the child must be prepared for the professional role that he must fulfill, education, starting from a certain age, cannot remain the same for all subjects to whom it extends. That is why we see that in all civilized countries it strives for ever greater variety and specialization, and this specialization becomes every day earlier. This diversity of education is not only based on unjust inequalities. To find a completely homogeneous and egalitarian education, one would have to turn to prehistoric societies in which no differentiation exists, although such societies represent only a moment in the logical history of mankind.

But whatever the significance of these special systems of education, they do not represent the whole of education.

From these facts it follows that each society creates for itself a certain human ideal or normative ideal, which includes both intellectual, moral and physical qualities. This ideal is to some extent the same for all citizens, but from a certain point it begins to change in accordance with the specific conditions that each society bears within itself. It is this ideal, in its unity and diversity, that is the goal of education. Consequently, the function of education comes down to creating in the child, firstly, a certain set of mental and physical abilities that society considers obligatory for all its members; secondly, certain physical and mental qualities required by a specific social group(caste, class, family, profession) to each of its members. Thus, the ideal realized by education is determined both by society as a whole and by the specific social environment. Society exists only if there is sufficient unity between its constituent members, and it is education that maintains and strengthens this unity, laying in advance in the soul of each child a basic set of similar qualities that collective life requires. But, on the other hand, without some diversity, any cooperation would be impossible: education, by self-differentiating and specializing, ensures the stability of this necessary diversity. If a society has reached a stage of development where the old divisions into castes and classes can no longer be maintained, it requires a different education corresponding to its new condition. If at the same time there is a deeper division of labor in society, then society, based on the commonality of ideas and feelings, will develop in children more diverse professional abilities. If a society is at war with others, it seeks to form consciousness using, first of all, the national model. If international rivalry takes more peaceful forms, then the type of education that society tries to implement is more general and more humane.

Consequently, education represents for society only a way by which it prepares in the souls of children the basic conditions for its own existence. Next we will see how the individual himself is interested in complying with these requirements.

Thus, we come to the following definition: “Education is the influence exerted by older generations on younger generations who are not yet mature for social life. The purpose of education is to create and develop in a child a certain set of physical, intellectual and moral qualities required of him by both the political organization of society as a whole and the specific environment in which he, in particular, will live.”

The role of education in personality development

Upbringing in the development of personality is an important factor along with heredity and environment. It ensures the socialization of the individual, programs the parameters of its development, taking into account the versatility of the influence of various factors. Education is a planned, long-term process of specially organized life for children in conditions of education and upbringing. It has the following functions:

b diagnosis of natural inclinations, theoretical development and practical creation of conditions for their manifestation and development;

l organization of educational activities for children;

b use of positive factors in the development of personality traits;

b impact on social conditions, elimination and transformation (if possible) of negative environmental influences;

b formation of special abilities that ensure the application of forces in various fields of activity: scientific, professional, creative-aesthetic, constructive-technical, etc.

“The integrity of man, who has a single social essence and, at the same time, endowed with the natural powers of a living, sensory being, is based on the dialectic of interaction between the social and the biological.” Upbringing cannot change the inherited physical characteristics, the innate type of nervous activity, or change the state of the geographical, social, home or other environments. But it can have a formative effect on development through special training and exercises ( sporting achievements, health promotion, improvement of excitation and inhibition processes, i.e. flexibility and mobility of nervous processes), making a decisive adjustment to the stability of natural hereditary characteristics.

Only under the influence of scientifically based education and the creation of appropriate conditions, taking into account the characteristics nervous system a child, ensuring the development of all his organs, taking into account his potential capabilities and including individual natural inclinations in appropriate activities can develop into abilities.

When organizing education, teachers should remember that different types of activities have different effects on the development of certain human abilities at different age periods. Personal development depends on the leading type of activity.

A person’s true achievements accumulate not only outside of him, in certain objects generated by him, but also within himself. By creating something significant, a person himself grows; in creative, virtuous deeds the most important source of his growth. “A person’s abilities are equipment that is forged not without his participation.” Education and activity create the basis for the manifestation and development of natural inclinations and abilities. Practice has proven that targeted education ensures the development of special inclinations and initiates spiritual and physical strength. This is confirmed by the successes of innovative teachers and the practice of neurolinguistic programming (NLP). Incorrect upbringing can destruct what has already been developed in a person, and the absence of appropriate conditions can completely stop the development of even especially gifted individuals. Leading the reader to an understanding of the role of education and activity in the development of abilities, we note the need to develop such abilities as hard work and high performance. Many famous geniuses of mankind claim that they owe all their success to hard work and perseverance in achieving their goals and only 10% to their abilities and inclinations.

When organizing education, apparently, one should proceed from the ideas of L.S. Vygotsky about two interconnected zones of development: the actual and the immediate, taking into account their individual capabilities and the adequacy of the requirements, the development of the motivational sphere of those being educated.

Until now, pedagogy has justifiably affirmed the decisive influence of education on the development and formation of personality through the stimulation of internal activity (motor, cognitive activity of communication) and the activity of one’s improvement and self-development. In other words, this is the formation of motivation.

S.L. Rubinstein noted that everything in personality development is to a certain extent externally determined, but does not follow directly from external conditions. In this regard, the position of R.S. is also consonant. Nemova: “Man, in his psychological qualities and forms of behavior, appears to be a social-natural being, partly similar, partly different from animals. In life, his natural and social principles coexist, combine, and sometimes compete with each other. In understanding the true determination of human behavior it is probably necessary to take both into account.”

The development of a child occurs in conditions of diverse relationships of a positive and negative nature. The system of pedagogically sound educational relations shapes the character of the individual, value orientations, ideals, ideas, worldview, and sensory-emotional sphere. However, the child is not always satisfied correctly organized system relationships. For him it is not actualized into a vital necessity. Forming a variety of relationships to reality, it sometimes does not take into account the inner “I” of the individual, mental development and conditions physical development, the hidden internal position of the person being brought up. A high result of development and formation is achieved if the educational system, represented by the teacher, provides a subtle psychological and pedagogical influence in the context of like-mindedness with the child, ensures the harmony of the emerging diverse relationships, takes him into the world of spiritual activity and values, initiates his spiritual energy, ensures the development of motives and needs .

But, at the same time, analyzing the patterns of upbringing as a planetary phenomenon, I would like to note that a conscious attitude towards one’s improvement and purpose on Earth is, perhaps, the main objective condition for the continuation and preservation of life. And in this sense, education is a phenomenon nurtured and preserved in the genetic code of humanity.

The activity of a person’s personality is seen in two aspects: purely physical and mental. These two types of activity can manifest themselves in many combinations in an individual: high physical activity and low mental activity; high mental and low physical; average activity of both; low activity of both, etc.

A person is influenced by a number of factors that determine his activity. The first of these is his heredity, which determines his atomic-physiological and mental organization. The second factor is environmental conditions. And the third factor is education in the broad sense of the word. It can influence the development of physical and mental activity through a system of specially organized training and education itself. For schoolchildren this is education, the development of cognitive interest in learning, the formation of learning motivation, the development of mental activity, the development of a system of value orientations, spiritual ideals, spiritual and material needs.

The function of education in in this case will come down to the development (“launching”) of mechanisms of self-regulation, self-movement, and self-development in the child. In many ways, man is his own creator. Despite the fact that a certain program of individual development is already laid down at the genetic level (including physical and mental predisposition), a person retains the right to develop himself.

Without denying the primary role of education in personality development, I would like to note that not all people are amenable to developmental and formative influences tested in society. The simultaneous complex influence of positive and negative (primarily social origin) factors on personality development expands the range of mutations of mental neoplasms that threaten the health of an individual, nation, state, and planet. Spiritual values are being replaced by sensual and material ones, the number of drug addicts, sadists and maniacs of various orientations, representatives of sects ready to destroy almost all of humanity for the sake of their idea, people with suicidal behavior, psychopaths (people who are unable to make any compromises) are growing. , “when the world of things created by people begins to prevail over the world of human values.” Apparently, society needs new theories and concepts, a dialectical revaluation of existing social and socio-psychological resources that, in modern conditions, ensure the development and formation of an individual capable of self-development and self-preservation as a special biological species on Earth.

Social nature of education

Education consists of the purposeful socialization of the younger generation. We can say that in each of us there are two beings who, while remaining inseparable in the abstract, do not cease to be different. One being consists of all the mental states that relate only to us and the events of our personal lives: this is what might be called an individual being. The other is a system of views, feelings and habits which express in us not our individuality, but the group or various groups of which we are a part. These are religious beliefs, views and moral experience, national and professional traditions, all kinds of collective ideas. Their totality constitutes a social being. To form this being in each of us is the goal of education.

It is in this that the significance of the role of education and the fruitfulness of its impact are best demonstrated. Indeed, this social being is not only not given to a born person initially ready in its structure, but is also not the result of spontaneous development.

Spontaneously, man was not inclined to subjugate himself political power, respect moral principles, sacrifice oneself. From birth there was nothing in him that would necessarily predispose him to become worshipers of the deities - the symbolic emblems of society - to bow before them, to pay homage to them. It was society, as it formed and consolidated, that itself gave birth to these powerful moral forces, before which man felt his insignificance. So, leaving aside the vague and vague tendencies that may be caused by heredity, the child, entering life, brings there only his individual nature. Consequently, with each new generation, society finds itself almost “ clean slate", on which he will have to write again. It is necessary that to the newly born selfish and asocial being it should quickly add another one capable of leading a moral and social life. This is what education is all about, and this is where we see all its greatness. Education is not limited to the development of the individual organism in the direction indicated by its nature and identification hidden abilities. Education creates a new being in a person.

This creative property is a special privilege of human education. The upbringing received by animals is completely different, if the training they undergo from their parents can be called such. Such education can, of course, accelerate the development of some instincts dormant in the animal, but does not introduce it to a new life. It facilitates the work of natural functions, but does not create anything. Trained by its mother, the chick may fly faster or build a nest, but it will learn almost nothing that it could not discover through its own experience. The fact is that animals either live outside any social environment, or form fairly simple communities that function thanks to the instinctive mechanisms that each individual is endowed with from the moment of his birth.

Such education cannot add anything essential to nature, since it contains everything necessary for the life of both the group and the individual. On the contrary, in humans, all kinds of abilities determined by social life are too complex to somehow be embodied in our tissues and materialize in the form of organic predispositions. It follows that they cannot be transmitted from one generation to another by hereditary means. This transmission occurs through education.

However, if we really recognize that the purely moral qualities that limit the individual and constrain him in natural manifestations can only be caused by external influences, are there other qualities that every person is interested in acquiring and which he unconsciously seeks? These are the various properties of intelligence that allow it to better adapt to the world. These also include physical qualities and everything that contributes to the strength and health of the body. It only seems that education, by developing such qualities, forces one to meet nature halfway, and does not lead the individual to a state of relative perfection, to which he himself strives.

But since there are societies where these qualities either did not develop at all, or, in any case, were understood differently, it becomes clear that everywhere, despite various external manifestations, education meets primarily social needs. This means that the benefits of a fundamental intellectual culture have not been recognized by all peoples. Science, the critical intelligence that we value so highly now, have long been under suspicion. Do we not know the great teaching that proclaims the weak-minded happy? In no case should one think that this indifference to knowledge was artificially imposed on people contrary to their nature. They themselves initially lack this instinctive attraction to science, which was so often and arbitrarily attributed to them. They strive for it only to the extent that they are forced to do so by their own experience. However, as far as the structure of their individual life is concerned, they do not know what to do with it. As Rousseau already spoke about this, to satisfy the vital needs of both people and animals, sensations, experience and instincts are quite enough. If a person did not know other needs than the very simple ones, which have their roots in his physical nature, he would not engage in science, especially since scientific knowledge was acquired in a difficult and painful way. He felt a thirst for knowledge only when society awakened this thirst in him, and society awakened it only when it itself felt the need for it. This moment came when social life in all its forms became too complex to function without resorting to to reflective thought, that is, scientific thought. Then scientific culture became necessary, and therefore society demands it from its members and charges it to them as a duty. But first, for now social organization was very simple, monotonous and identical; blind tradition was enough, just as instinct is enough for an animal. At this stage, thought and freedom of conscience are useless, even dangerous, because they can only disrupt tradition. That's why they are expelled.

The same is true with physical qualities. If the state of the social environment orients public consciousness towards asceticism, physical education will be relegated to the background. This is approximately what happened in the schools of the Middle Ages: such asceticism was necessary, since the only way to adapt to the harshness of those difficult times was to love it. So, in accordance with social consciousness, the same upbringing will be understood differently. In Sparta, the purpose of physical education was mainly to strengthen the limbs to the point of exhaustion; in Athens it was a method for sculpting bodies pleasing to the eye; in the days of chivalry, he was required to train dexterous and flexible warriors; nowadays the task of education is nothing more than hygienic: it is necessary to restrain hazardous influences too intense intellectual culture. Thus, even those qualities that at first glance seem extremely desirable, the individual acquires when society invites him to do so, and in the manner in which it prescribes it to him.

From the considerations one might get the impression that a society that molds individuals according to its needs exposes them to an intolerable tyranny. But in reality, individuals themselves are interested in such subordination, since the collective impact in a similar way creates in each of us a new being, which represents the best that is inherent in us, that which, in essence, makes us human. Indeed, a person is a person insofar as he lives in society. It is difficult to provide in one article a strict proof of such a general and such an important statement that summarizes the work of modern sociology. In any case, to begin with, we can say that it is less and less disputed. Moreover, we can briefly recall the main facts confirming it.

First of all, today it is a historically established fact that morality is closely related to the nature of society, because, as we showed above, it changes as society changes. Therefore, it stems from life together. In fact, it is society that distracts us from ourselves and forces us to take into account not only our own interests, but also the interests of others; It was society that taught us to keep our feelings and instincts in check, to command them, to limit ourselves, to deny ourselves anything, to sacrifice ourselves, to subordinate personal goals to higher goals. It is society that has ingrained in our minds this entire system of ideas that supports in us the concept and sense of pattern and discipline, both internal and external. This is how we acquired this power to resist ourselves, this power over our inclinations, which is one of distinctive features human and which is more developed the more we feel like people.

We are no less obligated to society intellectually. It is science that develops the basic concepts that govern our mental activity: concepts of causality, regularity, space, number, concepts of bodies, life, consciousness, society, and so on. All these basic concepts are constantly evolving, since they represent the result, the component of all scientific work, and not its starting point, as Pestalozzi believed. We imagine man, nature, causality, space itself differently from how they were imagined in the Middle Ages, because our knowledge and scientific methods have changed. So, science is a collective creativity, since it involves extensive cooperation of all scientists not only of one era, but of all historical eras. Before education, this responsibility lay with religion, since any mythology contains an already sufficiently developed idea of man and the universe. However, science was the heir of religion. Therefore, religion is a social institution.

When studying a language, we study (learn) a whole system of concepts and inherit the centuries-old experience contained in these classifications. Moreover, without language we would not have, so to speak, basic concepts, since it is the word, by consolidating them, that gives these concepts stability sufficient for the mind to easily use them. Consequently, it was language that allowed us to rise above pure sensation, and there is no need to prove that language is primarily a social phenomenon.

From these examples it is clear what a person would become if everything that he owes to society was taken away from him: he would fall into the category of animals. If he was able to overcome the stage at which the animals stopped, it was because he did not confine himself only to the fruits of his personal efforts, but regularly cooperated with his own kind, which in turn increased the return of everyone's activities. He overcame this stage primarily because the fruits of the labor of one generation were not lost to the next generation. Of what an animal was able to learn during its individual existence, almost nothing will be retained. On the contrary, the results of human experience are preserved almost completely and in detail thanks to books, visual arts, tools, instruments of all kinds that are passed down from generation to generation, thanks to oral tradition, etc. The soil of nature is thus covered with rich alluvium, which constantly accumulates. Instead of disappearing each time one generation dies and is replaced by another, human wisdom is constantly accumulating, and it is this endless accumulation that elevates man above the animal and above himself. But like the cooperation discussed at the beginning, this accumulation is only possible in and through society. Just as in order for the bequeathed property of each generation to be preserved and transferred to others, it is necessary to have legal entity, which persists in all generations and unites them with each other. This person is society. Thus, the antagonism that is too often allowed between society and the individual corresponds to nothing in fact. These two limits, which instead of developing in opposite directions, actually include each other. An individual, joining society, joins himself. The effect that society has on an individual, in particular, through education, does not at all have as its goal and consequence to suppress him, humiliate him, dehumanize him, but, on the contrary, elevates him and makes him a truly human being. Probably a person can rise to such heights only by making an effort. But precisely this ability to make a conscious effort is one of the main characteristics of a person.

The role of the state in education

The rights of the state are contrasted with the rights of the family. In this case, they reason as follows. A child, they say, belongs first of all to its parents. Therefore, it is they who must direct his intellectual and moral development at their own discretion. In this case, education is understood as a purely private and domestic matter. When they take such a point of view, they naturally try to minimize government intervention in this area. It, they say, should be limited to an auxiliary role, compensating for family upbringing. If the family is unable to cope with its responsibilities, naturally, the state takes on them. It is also natural that it makes this task easier for parents by putting at their disposal schools where they can, if they wish, send their children. But the state must strictly adhere to these boundaries and prohibit itself from any activity aimed at forming a certain orientation in the minds of young people.

But it does not at all follow from this that the role of the state should be limited to this. If education, as we have tried to establish, is primarily a collective endeavor, if its goal is to adapt the child to the social environment in which he is to live, then it is impossible for society not to be interested in such activities. How could it not take part in it, if it itself is the guideline according to which education should direct its activities? Therefore, it is society that should constantly remind the teacher what views and feelings must be instilled in the child so that he is in harmony with the environment in which he must live. If society did not constantly and vigilantly monitor pedagogical activity and did not force it to be carried out in a social direction, then the latter would inevitably fall into the service of private views, and the great soul of the motherland would be divided and disintegrated into an incoherent multitude of small fragmentary souls, in conflict with each other. And this poses a clear threat to the fundamental goal of all education. Thus, you need to decide. If we attach any significance to the existence of society, and we have shown above what it is for us, it is necessary that education ensure among citizens a sufficient community of views and feelings, without which any society is impossible, and in order for it to produce such a result, it is necessary at least so that it is not left to the arbitrariness of private individuals.

From the moment that education begins to perform, in fact, a social function, the state cannot remain indifferent to it. And vice versa, everything that is education must, to one degree or another, be subordinate to the state. This does not mean that the state is obliged to monopolize education. This issue is too complex to be discussed in passing. However, we are not going to leave it. One might think that school success is achieved more easily and quickly where personal initiative is given some freedom, since the individual is more of an innovator than the state. But from the fact that the State, in the public interest, should permit the opening of schools other than those for which it is directly responsible, it does not follow that it should remain indifferent to what happens there. On the contrary, the education which is given there should remain under his control. It is even more unacceptable that the function of education could be carried out by someone who does not bear special obligations, which only the state can judge. Apparently, it is very difficult to determine once and for all the boundaries within which state intervention should lie, but in principle the possibility of this intervention cannot be disputed either. There cannot be a school that demands the right to freely carry out anti-social education. It must, however, be recognized that the state of division in which the minds of our country at present find themselves makes this duty of the State especially delicate and at the same time the more important. Indeed, it is not the state that should create this community of views and feelings, without which there is no society; such a community must be formed on its own, and the state can only sanctify it, support it, and make it more conscious for its citizens. However, it is indisputable that our moral unity on all issues, unfortunately, is not what it should be. We are divided by different and sometimes even opposing understandings. There is one point in these differences that cannot be denied and must be taken into account. Apparently, there can be no question of recognizing the right of the majority to impose its ideas on the children of the minority. School, apparently, cannot be a place for preaching private views; and a teacher neglects his duty when he uses his authority to lead his students into the path of his personal preconceived opinions, however justified they may seem to him. But despite all the differences, there is already today, on the basis of our culture, a certain set of principles that are explicitly or implicitly common to all, and which in any case very few dare to openly deny, namely: the principles of respect for reason, science, views and feelings that lie in the basis of democratic morality. The role of the state is to highlight these basic principles, teach them in its schools, and ensure that children everywhere know about them and everywhere they are spoken about with due respect.

In accordance with this, work should be carried out, which, perhaps, will be the more effective the less aggressive and violent it is and the less it can keep itself within reasonable limits.

List of used literature

1. Michelle Borba No to bad behavior: 38 models of problem child behavior and how to deal with them = No More Misbehavin": 38 Difficult Behaviors and How to Stop Them. - M.: "Dialectics", 2006. - P. 320. --ISBN 0-7879-6617-7

2. Sandra Hardin Gookin, Dan Gookin Parenting for Dummies = PARENTING FOR DUMMIES. -- M.: "Dialectics", 2004. -- P. 384. -- ISBN 0-7645-5418-2

3. Romashina E.Yu. Pedagogy. Tula, 2003.

4. Pavlov I.P. Brain and psyche: Selected psychological works. M., ed. MPSI, 2004. ISBN 5-89502-621-4

5. Gumilyov L. N. Ethnogenesis and the biosphere of the Earth. St. Petersburg: Crystal, 2001. ISBN 5-306-00157-2

6. Ushinsky K. D. Man as a subject of education. Experience of educational anthropology. T. 1-2, M., 1868-69.

7. Zhuravlev V.I. Pedagogy in the system of human sciences. M., 1990.

8. Malikova L.I. Education in a modern school. M., 1999.

9. Pedagogical dictionary. Edited by Kozhdaspirova G.M., M., “Academy” - 2005. ISBN 5-7695-0445-5

10. Shevchenko L. L. Ethical alternatives. M., "Aletheia", 2002.

11. Kraevsky V.V. Pedagogy between philosophy and psychology. // Magazine "Pedagogy" - 1994.- No. 6.

12. Lukov Val. A. Paradigms of education // Knowledge. Understanding. Skill. -- 2005. -- No. 3. -- P. 139-151.

13. Zimnyaya I. A. Educational strategy: possibilities and reality // Knowledge. Understanding. Skill. -- 2006. -- No. 1. -- P. 67-74.

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Education and language, culture

Language and culture largely ensure the pedagogical process, children’s mastery of the experience of humanity, the norms of education, and the joint activities of people to meet their needs.

Education is closely connected with forms of social consciousness: politics, morality, law, science, art, religion. Forms of social consciousness represent spiritual nutrient medium education.

Policy uses education as one of the channels for its establishment in society and the consciousness of the younger generation.

Morality And moral literally from the moment of birth they become the content of education. A child finds in society a certain system of moral norms, and upbringing adapts him to the latter.

Right involves introducing into the consciousness of children the ideas of the inadmissibility of neglecting moral norms, which leads a person to break the law. Moral behavior coincides with the requirements of the law, and immoral behavior leads to its violation.

Science orients the child towards the gradual mastery of a system of objectively reliable, practice-tested knowledge and skills, which are a real and necessary basis for entering social and industrial life and receiving any special education.

Art forms artistic knowledge of the world, generates an aesthetic attitude to life, a creative approach to the overall development of a person, and also contributes to the civil, spiritual and moral development of the individual.

Religion reflects and explains the phenomena of nature and society not on the basis of science, but on the basis of religious belief in supernatural forces, the afterlife. At the same time, it contributes to the educational process and the formation of a person’s worldview.

Education in pedagogy is used in a broad and narrow sense.

In a broad pedagogical sense education is the purposeful, organized formation in people of stable views on the surrounding reality and life in society, a scientific worldview, moral ideals, norms and relationships, the development in them of high moral, political, psychological and physical qualities, as well as behavioral habits that meet the requirements of social environment and activities.

In a narrow pedagogical sense Education is the process and result of educational work aimed at solving specific educational problems.

In addition to education, pedagogy studies and self-education, which is understood as the purposeful active activity of a person to form and develop positive qualities and eliminate negative qualities. Life has convincingly proven that self-education is an indispensable condition for the improvement of the human personality.

– deeply realized goals and objectives, developed and accepted by man life ideals that underlie the self-improvement program;
– deeply meaningful and accepted requirements for activity and personality;
– ideological, political, professional, psychological, pedagogical, ethical and other knowledge about the course, content and methodology of self-education and the ability to engage in it in any conditions and circumstances of life;
– the presence of an internal attitude, developed self-awareness, the ability to objectively critically evaluate one’s behavior and the required level of general, intellectual, ideological, political and professional development;
– a certain degree of improvement of volitional qualities and the presence of habits of emotional self-regulation, especially in difficult and difficult situations, extreme conditions.

The initial component of self-education, like any other type of activity, is needs and motives - complex and deeply conscious internal motivations for systematic and active work above yourself.

The substantive side of the process of self-education includes various aspects of the development of a person’s personality: ideological-political, professional, moral, ethical, pedagogical, legal, aesthetic, physical, etc. Each of them requires special practical work to cultivate specific qualities and is associated with the preparation of self-education program, which provides for the development of the mind, feelings, will, and the formation of various beliefs and behavioral habits. At the same time, these areas of human personality development are closely related to each other, depend on each other and, naturally, require integrated approach to self-education, and also require constant verification and self-control, adjustment of the process of self-education, and continuous guidance of it. A significant role in this is played by a person’s knowledge and analysis of his actions, deeds, behavior, which presuppose a critical attitude towards himself, to the level of development of his personal qualities, to his condition, capabilities, spiritual and physical strength. This, in turn, is associated with self-esteem, without which it is impossible to self-determinate and assert oneself in life, in the social environment and social groups.

Features of self-education express psychological prerequisites, basic conditions and methods used in the process of self-education.

Psychological prerequisites for self-education imply a certain level of personality development, its readiness and ability for self-study, self-awareness, self-esteem, comparison of one’s actions with the actions of other people, a self-critical attitude towards one’s activities, and the development of stable attitudes towards constant self-improvement. As an independent and systematic conscious activity of a person, self-education is aimed at overcoming everything negative in a person’s consciousness, relationships, behavior and actions. In this case, self-education acts as the internal basis of the process of independent re-education of the individual.

Conditions conducive to self-education mean that in the course of the latter, a deeply conscious, purposeful and self-critical attitude of a person is required both to himself and to the actions of the people around him, certain feelings of experiencing that he lacks education, as well as large, sometimes extreme volitional efforts in achieving his goals for self-development.

Self-education is carried out with the help of various general and specific methods, means And techniques. The most common methods of self-education include self-commitment, self-organization of personal life and professional activity, self-report, etc.

Education presupposes the purposeful activity of society to manage the process of human development through its inclusion in various types social relations in study, communication, play, practical activities.

To carry out such activities, society uses all the means at its disposal - art, literature, mass media, cultural institutions, educational institutions, public organizations.

Education considers its object at the same time as its subject. This means that purposeful influence on children presupposes their active position.

Education acts as an ethical regulation of basic relationships in society; it should contribute to a person’s realization of himself, the achievement of an ideal that is cultivated by society. Education is based on the qualities of public morality, and the individual receives these qualities in the process of education. In their unity, development and education constitute the essence of human formation.

Education involves equipping a person with a certain amount of socially necessary knowledge, skills and abilities, preparing him for life and work in society, for observing the norms and rules of behavior in this society, communicating with people, and interacting with its social institutions. In other words, education should ensure that a person behaves in a manner that will comply with the norms and rules of behavior accepted in a given society. This does not exclude the formation of individual personality traits and qualities, the development of which is determined both by the individual inclinations of a person and by the conditions that society can provide him with for the development of these inclinations.

Education is a very important factor that has a great influence on the development and formation of a person’s personality.

The most important patterns and factors in the development and formation of personality can be considered both external and internal.

External ones include the combined influence of the above-mentioned environments and upbringing.

Internal factors include natural needs and drives, needs for communication, altruism, dominance, aggressiveness and specific social needs - spiritual, creative needs, moral and value needs, needs for self-improvement, interests, beliefs, feelings and experiences, and so on, arising under the influence environment and education. As a result of the complex interaction of these factors, the development and formation of personality occurs.

In the process of development, it is difficult to find a period of uniform influence of all factors. As a rule, their alternating or group predominance is observed

External factors of personality formation, manifesting themselves through a strong biological principle (we also mean the original spiritual substance), ensure development and improvement. The biological in a person is not always sufficiently subordinate to external factors of development. Apparently, some genetic atavism takes place in biological development.

Pedagogical practice knows many examples when excellent living and upbringing conditions did not produce positive results, or, on the other hand, in difficult family, social, living conditions, in conditions of hunger and deprivation (years of war), but with the correct organization of educational work, the creation educational environment achieved high positive results in the development and formation of personality.

Pedagogical experience of A.S. Makarenko, V.A. Sukhomlinsky, V.F. Shatalova, Sh.A. Amonashvili shows that, first of all, the personality is formed by the system of relationships that the individual develops with the environment and the people around him, created by parents and teachers, adults.

Education can also be considered as an integral part of the influence of the social environment on a person, but at the same time it is one of the factors of external influence on the development of a person and the formation of his personality. A distinctive feature of education is, in addition to its purposefulness, the fact that it is carried out by persons specially authorized by society to perform this social function.

For him, the system of relationships does not become vital. Forming a variety of relationships to reality, it sometimes does not take into account the inner “I” of the individual, mental development and conditions of physical development, the hidden internal position of the person being educated.

A high result of development and formation is achieved if the educational system, represented by the teacher, provides a subtle psychological and pedagogical influence in the context of like-mindedness with the child, ensures the harmony of the emerging diverse relationships, takes him into the world of spiritual activity and values, initiates his spiritual energy, ensures the development of motives and needs .

An important factor in development is the personality of the student himself (or a person in general) as a self-regulating, self-propelling, self-developing, self-educating person.

The activity of a person’s personality is seen in two aspects: purely physical and mental.

These two types of activity can manifest themselves in many combinations in an individual: high physical activity and low mental activity; high mental and low physical; average activity both physical and psychological; low activity, both physical and psychological, and the like.

The function of education in this case will be reduced to the development (“launching”) of mechanisms of self-regulation, self-movement, and self-development in the child.

In many ways, man is his own creator. Despite the fact that a certain program of individual development is already laid down at the genetic level (including physical and mental predisposition), a person retains the right to develop himself.

However, the strength of its influence depends on a number of circumstances, and its significance in relation to the influence of the environment and heredity varies.

The result of the education process should be a person’s effective social adaptation, as well as his ability to a certain extent to resist society and life situations that interfere with his self-development, self-realization, and self-affirmation.

In other words, during education it is necessary to help a person determine the balance between identification with society and isolation in it.

A person adapted to society who is unable to resist it (conformist) is a victim of socialization.

A person who is not adapted to society is also its victim (offender, deviant).

Harmonizing the relationship between a person and his environment, mitigating the inevitable contradictions between them is one of the important tasks of the education process.

Therefore, education begins to take on a different meaning: not imposition, not the transfer of social experience, but management of socialization, harmonization of relationships, organization of free time.

Not long ago, our president was pleasantly surprised. At the Valdai international discussion forum, Vladimir Vladimirovich was asked a very interesting question about the growing conflict of values between the United States and Russia, the clash of two cultures, and what is the problem anyway? To which the president replied that these problems are partly due to differences in worldviews. That the Russian worldview is based on the idea of good and evil, Higher powers, about the divine beginning. But the basis of Western thinking is still “INTEREST” and pragmatism. By the word “interest,” the president, in my opinion, meant the words “money” and “benefit.”

As one of the founders of pragmatism, American psychologist and philosopher James William, said:

“What is best for us to believe is true”

Unfortunately, there are many pragmatists in Russia for whom “interest” is the driving factor in personal development.

The whole problem is that people, having no idea about their true origin and purpose, try to achieve some heights and status in society. Not understanding that first of all we fulfill a divine purpose and are responsible for our actions, thoughts and choices before God. And here we are trying to prove something to each other.

Some people receive several unnecessary educations just to prove to society that they are worth something, that they are smarter than others. Some people simply become obsessed with their appearance and dedicate their lives to looking much better than others. Some devote their lives to the gym and then walk around half naked in the summer to show what they have achieved due to their narrowly focused willpower. Of course, now I’m not talking about all people, but only about “bright” representatives of society who saw the meaning of their lives in achieving false goals and ideals imposed by society. Of course, self-affirmation in society is a driving factor in human development, but without a true, spiritual component, all this makes very little sense. You can become a prominent figure and achieve high status in society, but be a person with a poor inner world who has lived a worthless life. Based on my personal observations, I can say with confidence: the more decorated a person’s appearance is, the poorer his inner world is.

Not so long ago, due to the development of electronics and the Internet, humanity in once again"got it." And a misfortune called “selfie” was born, and hence mental disorder called selfiemania. I thought a little and allowed myself to define this phenomenon:

“Self-mania is a mental addiction that arises from a person’s desire to assert himself in society in the shortest possible period of time.”

That is, teenagers, wanting to achieve recognition in society, but without putting much mental and physical effort into this, found a short, roundabout, but, as always, the wrong way. They chose the wrong action and the wrong society to evaluate their actions. Why study for many years, write dissertations, think? Why train and compete with stronger opponents for many years? Why help people, engage in altruism, compassion, work for the benefit of people? You can simply and quickly click your face on a train car under the wires with a voltage of 28,000 Volts, post a photo online and you are a hero for thousands of fellow intellectuals! “Honour”, “praise”, “glory” and likes! So simple, and most importantly fast! But, unfortunately, it is deadly. So the unfortunate children perish, subjected to the indoctrination of false ideals and standards that roam in society and take away the lives of the most indoctrinated category of the population.

Parents and schools play a huge role in this, moving into negative qualities character, such as: narcissism, excessive ambition, recklessness, an irresistible desire to be in the center of everyone's attention.

So, the task of parents, in my opinion, is to give the child correct (true) ideas and knowledge about human existence, the soul, Higher powers and the meaning of life. And in order for parents to be able to give this knowledge to their child, they must develop themselves, seek this information themselves, while listening to their inner “I”. This kind of information will not be given at school or college.

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Education and language, culture