Humanity as the basis for the upbringing of the younger generation. Preparing the next generation for family life. Modern approaches to education

Margarita Lotz
Moral and spiritual education as the basis for the formation of the personality of the younger generation

Article on the Republican online seminar

Lotz Margarita Valerievna,

self-knowledge teacher counselor

KSU "School - Kindergarten No. 26"

North Kazakhstan region, Petropavlovsk

« Moral and spiritual education

how the basis for the formation of the personality of the younger generation»

"In every person - the SUN, Just let it shine"

With independence before Kazakh society clearly faced the problem moral and spiritual education of new generations, search for values that contribute to establishing between citizens relations of goodness, justice, tolerance. Therefore, in the message of the President N.A. Nazarbayev to the people Kazakhstan among the tasks put forward regarding the education of science, the need to raise the level of moral culture of youth. Today society faces the challenge "spiritual revival". Questions of the intellectual, aesthetic, physical and moral and spiritual education acquire special relevance. Moral acts as an indicator of the general culture of a person, his merits, adherence to universal values. And it is very timely and relevant that the modern educational system of the Republic Kazakhstan focuses on development morality and spirituality.

a huge role in shaping moral qualities of a person student belongs to the course "Self-Knowledge", which received full comprehensive support from the leadership of the Ministry of Education and Science of the Republic Kazakhstan. First lady Kazakhstan, Foundation President "Bbek" Sara Alpysovna Nazarbayeva is the author of the project of a new approach in education - morally- spiritual enlightenment. Speaking in different audiences, meeting with representatives of the education sector, government agencies, parliamentarians, parents, teachers, students, the author of the educational project "Self-Knowledge" Sara Alpysovna constantly He speaks: “to be considered an educated person, it is no longer enough for a school graduate to have extensive knowledge of core disciplines. He must be ready to constantly rethink all life conflicts, find a creative solution to any issues.

« Bring up human intellectually, educating him morally means to grow a threat to society.”

F. Roosevelt.

What is moral? - These are norms, principles of behavior, motives of actions. "Morality (Latin mores- manners) - norms, principles, rules of human behavior, as well as human behavior itself (motives of actions, results of activities, feelings, judgments, which express the normative regulation of people's relations with each other and the public whole (collective, class, people, society)". Over the years understanding morality has changed.

Ozhegov S. I. „ Morality is internal, spiritual qualities that guide a person, ethical norms, rules of conduct determined by these qualities.

V. I. Dal interpreted the word morality as „ moral doctrine, rules for the will, the conscience of man. Even in ancient Greece in the writings of Aristotle about a moral man said: „Morally a man of perfect dignity is called beautiful ... After all, oh moral beauty is spoken about virtues: morally A fair, courageous, prudent and generally possessing all the virtues of a person is called beautiful.

In modern pedagogical literature, the concept morality is considered, as an indicator of the general culture of a person, his merits, adherence to universal values; internal, spiritual qualities that guide a person.

What implied under the concept of spirituality? This is aspiration personalities to chosen goals, value characteristic of consciousness; the definition of the human way of life, expressed in the desire to know the world and, above all, oneself - in search and discovery of self-valuable, self-improvement; in an effort to find answers to „ eternal questions being" - about the structure of the world, truth, good and evil. In pedagogy, under the concept of spirituality implied inspirational and sensual side of the life of man and mankind, a special way of thinking and life of people, founded on the priority of intangible, humane values.

The problem of spiritual moral education of the individual has always been one of the most relevant, and in modern conditions it is of particular importance. V. A. Sukhomlinsky also spoke about the need to study moral education of the child, to teach "the ability to feel a person."

Vasily Andreevich spoke: "No one teaches a little human: "Be indifferent to people, break trees, trample on beauty, put your own above all personal“. It's all about one, very important regularity moral education. If a person is taught good - they teach skillfully, intelligently, persistently, demandingly, the result will be good. They teach evil (very rarely, but it also happens, as a result there will be evil. They don’t teach either good or evil - there will still be evil, because it needs to be made by a person. ”

moral education- a continuous process, it begins with the birth of a person and continues throughout life, and is aimed at mastering people with the rules and norms of behavior.

“It is through education that we want to revive in our society moral and spiritual values so that each person can fully realize the abilities inherent in him from birth and thereby benefit not only our state, but also all people on Earth”

Nazarbayeva Sara Alpysovna

In this regard, it is impossible not to appreciate the role and significance of the Program morally– spiritual education "Self-Knowledge".

"Program "Self-Knowledge" helps to find a way to yourself, reveal your best qualities, your high "I" and always remain human" - these words belong to the author of the idea "Self-Knowledge".

Self-knowledge begins in very early childhood, but then it has very special forms and content. First, the child learns to separate himself from the physical world - he does not yet know what belongs to his body and what does not. Later, he begins to realize himself in a different sense - as a member of a social microgroup. But here, too, there is a similar phenomenon: he still poorly separates himself from others, which is expressed in the well-known children's egocentrism: in the mind of the child, he himself is, as it were, the center of the social microworld, while others exist to "serve" him. Finally, in teenage age begins awareness of the "spiritual I" - their mental abilities, character, moral qualities. This process is strongly stimulated by the active assimilation of the layer of cultural experience that expresses the generalized work. generations in dealing with spiritual and moral problems. In life teenager this process starts with questions: "what am I?", "what is wrong with me?", "what should I be?". It is at this age that the "ideal self" begins to form - a conscious personal ideal. Comparison with him often causes dissatisfaction with oneself and the desire to change oneself. This is where self-improvement begins. Self-improvement is a rather complex process with many facets. Sometimes these facets are so thin that, without outside help, the developing personality is indispensable.

Subject "Self-Knowledge"- an amazing subject where every child learns to listen to his heart and do only that good, kind thing that it prompts. Only through this path can each of them find their place in life. Only after going through this path of beauty of life values, each child can fulfill the mission of a Human on Earth. After all, the more spirituality in a person, morality the more human he is. And each of them will be more responsive, warmer, kinder, more sensual in communicating with the outside world.

Love, truth, non-violence, peace, righteous behavior - these simple words in the lesson on self-knowledge take on a new meaning, become magical, children understand that this is the most valuable thing on the planet.

Every child must discover himself! Bring up means to nourish the soul of a child with the energy of your heart, tirelessly developing in his pupil striving for the high, in spite of all life's adversities. Therefore, it is important that a Teacher is nearby - a person who knows how to live and why to live, endowed with a special professional look, able to see in each person his best, his future.

The message of the President of the Republic of Kazakhstan Nursultan Nazarbayev to the people of the Republic of Kazakhstan said that modern education in the Republic of Kazakhstan needs to model a fundamentally new approach to the development of a harmonious personalities. Thus, the ongoing reforms in education lead to the conclusion that the course "Self-Knowledge" should become a state educational program of spiritual and moral education in the Republic of Kazakhstan.

Subject "Self-Knowledge" involves a targeted, step-by-step upbringing and education of children, teenagers, youth in the spirit of universal values, is aimed at the formation of a holistic harmonious personalities of Kazakhstani society and solve problems personally-oriented humane pedagogy - teaches simple truths how to become a Human, how to build good relationships with other people, with the world around you, how to live in harmony with yourself and be successful, maintaining dignity and humanity even in the most difficult life situations.

Man is the Creator of his own happiness, his own life. Each person builds himself and chooses his life path, builds his own relationships with other people, and finally, he makes and corrects mistakes.

Our thoughts are the brushes with which we paint the canvas of our lives.

Knowing himself, a person gains inner freedom and confidence, becomes more interesting to himself and others, feels a sense of the fullness and brightness of life from revealing himself as personalities and individualities, soul and spirit. And on this path he needs, as a rule, competent assistants and teachers, special skills and knowledge. It is at the lessons of self-knowledge that children receive all the useful knowledge that will become an impetus to replenish the piggy bank of worldly wisdom and help make the right decisions in difficult situations.

“God gives us a chance to reveal ourselves, to reveal our divine nature, the nature of man to be a real person. That is why we now educate and are obliged to educate our children. Peace, happiness, love for the whole world - I wish you all this ”Nazarbaeva Sara Alpysovna.

Kartukova Svetlana Alexandrovna, Deputy Director for Educational Work, NOU "Orthodox Gymnasium in the Name of St. Vasily Ryazansky, Ryazan

Kartukov Alexander Gennadievich, Candidate of Technical Sciences, Lecturer at the Automobile Service Department of the Ryazan Higher Airborne Command School (Military Institute), Ryazan [email protected]

Spiritual and moral education of the younger generation

Annotation. The article describes the main problematic issues of the spiritual and moral education of modern youth and ways to solve them. Key words: spiritual and moral education, the educational process.

Currently, Russia is going through one of the difficult historical periods. And the biggest danger that lies in wait for our society today is not in the collapse of the economy, not in the change of the political system, but in the destruction of the individual. Today, material values dominate spiritual ones, so young people have distorted ideas about kindness, mercy, generosity, justice, citizenship and patriotism. The high level of crime is caused by a general increase in aggressiveness and cruelty in society. Young people are distinguished by emotional, strong-willed and spiritual immaturity. The orientation of young people towards the attributes of mass, mainly Western culture has become widespread due to the reduction of true spiritual, cultural, and national values characteristic of the Russian mentality. The destruction of the institution of the family continues: extra-marital, anti-parental and anti-family attitudes are being formed. Gradually losing form collective activity. The younger generation has now lost the main factor in the development of the individual, the education of the spirit. The spiritual and moral education of the younger generation is the direction that life itself has put forward at the moment as a priority in the education system. Many priorities that have developed in the education system in our country as a result of centuries-old traditions are simply lost at the moment (Figure 1).

Figure 1 - The results of the educational process of some Russian schools

We have lived to the time when the area of what is permitted, morally acceptable, by the standards common sense, narrowed sharply. What recently was absolutely unthinkable, in modern world became the norm. Money began to solve many issues, lies are often considered a manifestation of resourcefulness, depravity is a natural need of the body, and betrayal is a business necessity. Education is an inseparable unity of training and education. The task of the education system today is not only in the formation of an individual with a broad worldview, with a developed intellect, with a high level of knowledge, but also in the development of a spiritual personality, on the intellectual, political, cultural level of which the future of society will largely depend. Spiritual and moral problems of educating young people are very serious. And one cannot but agree with this. And it is impossible not to talk about it. This is our mission. Because we cannot be silent, because in this case we will become accomplices in the complete secularization and corruption of the younger generation! The Greek word "mission" comes from the Latin "mission". “Go, says the Lord to the apostles, make disciples of all nations, baptizing them in the name of the Father and the Son and the Holy Spirit.” For centuries nothing has changed, and the goal of Christians has remained the same to fulfill the commission given to them.

The spiritual intelligence of a person is directly related to the wealth of his soul, that is, to the fact that the Oxford Dictionary in English defines it as "moral and emotional originality" and as the degree of its intensity in "emotional and intellectual energy".

First of all, a spiritual personality is the result of a long, persistent and purposeful process of self-organization, family and social education and enlightenment. This is a person who aspires to socially positive, humanistic values of goodness, truth and beauty, takes an active life position, is intellectually developed, knows a computer, speaks his native, Russian, one or more foreign languages, knows how to work and adapt to changing social conditions, attached to the basics of legal and entrepreneurial culture in the conditions of market reforming of society, leading a healthy lifestyle, morally sound, aesthetically enlightened, able to navigate in the complex modern world; able to unmistakably distinguish truth from error, good from ugliness, truly artistic from falsehood and fakes, eternal from transient and temporal. This is a person with a healthy sense of national pride and a developed national consciousness. A spiritual person is a moral, kind and sympathetic person who respects childhood, old age, and the values of a healthy and full-fledged family as the basis of the spiritual and physical reproduction of the nation. A spiritual person is a person who treats nature with care and concern. The development of a new philosophy and ethics of attitude towards nature, the need to preserve the entire diversity of the animal and plant world, restore natural landscapes, protect nature from negative anthropogenic influences - today this may be the main duty of modern generations to Nature. A spiritual person is a person attached to the basics of cultural behavior, the rules and norms of the culture of speech and communication, this is a tactful, well-mannered, delicate person. The spiritual and moral development of children and youth, preparing them for an independent life is the most important component of the development of society and the state. It is pleasant to see and realize that in our country there are institutions and organizations in which a lot of time, effort and money are devoted to the spiritual and moral development of young people (Figures 2, 3 ).

Figure 2 - The first of September in the Orthodox gymnasium

Figure 3—Regional public organization "Orthodox Knights"

The formation of the personality of pupils, students (cadets) in modern society takes place in the context of economic and political reform, due to which the sociocultural life of the younger generation, the functioning of educational institutions, the media, youth and children's public associations, religious organizations have changed significantly. What is happening today in the country political and socio-economic changes have had a serious impact on the comprehensive life and activities of people. New attitudes and values were formed, unusual criteria for evaluating certain facts, processes, and phenomena appeared. This led to a change in the value orientations of young people, the deformation of pre-existing beliefs and views. The blurring of the concepts of "duty", "honor", "spirituality" makes a negative contribution to the moral and psychological state of the pupils. The main reasons for this problem are as follows:

a significant weakening in general education schools of work on the spiritual, moral, patriotic and civic education of students;

the progressive disorganization of the life of Russian families due to the social stratification of society, unemployment, the destruction of the established moral and ethical norms and traditions of the family way of life, which led to a weakening of the educational function of the family, including the self-elimination of most parents from the spiritual and moral education of young citizens;

an increase in the scale of neglect and homelessness of children and adolescents, an increase in the number of uneducated and non-working adolescents (there is a tendency for the growth of child crime, strengthening its ties with organized crime; the spread of socially caused diseases among children, adolescents and youth is of particular concern);

the introduction of a constitutional ban on censorship in the media has dramatically expanded and transformed the information field in which the educational process takes place (in the context of easy accessibility of information and materials distributed through the press, television, radio, Internet, children and young people are exposed to a stream of base products that promote idle lifestyle, violence, crime, prostitution, drug addiction);

the formation of a new religious situation: there was a reassessment of the role of religion in the history of the development of Russia (its great influence on the spiritual and moral development of a person is recognized);

the removal of youth and children's public associations from a single system of education in educational institutions has led to the fact that numerous youth and children's associations, as a rule, operate outside educational institutions, their social and pedagogical potential is not fully demanded by the state;

a decrease in the availability of cultural centers, theaters, museums, sports facilities (children's leisure infrastructure is commercialized and often focused on serving the interests of only the highly paid part of the population);

the ideas of patriotism, spiritual, moral and civic education did not take their proper place in the new system of ideological relations. Historical and pedagogical experience convinces us that education is of great importance in the social and spiritual development of a person. Spirituality, morality act as elements of the worldview, national self-consciousness and the corresponding attitude towards the native country, other nations and peoples. As a result of purposeful spiritual and moral education, love for the Motherland is strengthened, a sense of responsibility for its power and independence appears, the preservation of material and spiritual values, the nobility and dignity of the individual develop, for boys, of course, first of all as defenders of their Fatherland, their families, relatives and loved ones (Figure 4).

Figure 4 - Spiritual and moral education of future defenders of the motherland

Formation ecological culture as an element of spiritual and moral education is associated with the need to protect the surrounding nature from the threat of its destruction. This relatively new problem has become acute due to the fact that mankind has come close to a global environmental crisis due to an unreasonable attitude towards nature and its resources. The leading idea of educating the ecological culture of young people is the concern of a person for nature, his desire to take care of plants and animals, to do good to people around him. One of the main aspects healthy lifestyle life is the correct sexual (sexual) behavior of a person, defined as sexual culture, which is a very important element of the general culture of the individual. In any society, sexual education, the formation of the sexual culture of the younger generation is an integral part of moral education. One of the criteria for a person's upbringing is the culture of his behavior, etiquette, and a set of communication norms. The culture of behavior, communication as one of the most important aspects of the personality is formed and develops throughout a person's life: in the family, in kindergarten, at school, in the process of self-education. The main indicators of the socialization of the individual are:

knowledge of traditional sustainable norms of behavior;

ideas about the ethical standards of behavior and communication in the process of activity;

normative system of etiquette. Successes in the formation of the rule of law and the formation of civil society depend not only on the improvement of legislation and the modernization of legal relations, but also on the willingness of the individual to live in new conditions, on the level of legal culture of citizens. While the interest of the population in legal information is increasing , and the prestige of legal specialties is growing, it is still not possible to overcome the legal nihilism of a significant part of our society. Today it is important to raise the level of legal culture. In modern conditions, the need to develop and implement new approaches to determining the priorities and fundamental principles of civil, spiritual, moral and patriotic education is obvious. special attention deserves the question of the combination of strategy and tactics in its development, the creation of modern dynamic methods of educational work, taking into account the goals and objectives of educational institutions of various types and types.

REFERENCES1 Kartukova, S.A. Problems of spiritual and moral education of youth [Text] / S.A. Kartukova, A.G. Kartukov // Proceedings of the 5th Intern. scientific practice conf. Integration of science and practice as a mechanism for the effective development of modern society, Moscow, October 910 / Nauchn.inform. publisher Center Institute for Strategic Studies. -Moscow: Izdvo Spetskniga, 2012. -S. 200205. ISBN 9785918911990.2 Zakovryashina, G.I. The relevance of spiritual and moral education of youth at the present stage. [Text] / Modern technologies for the formation of an active life position of students as a means of implementing the state youth policy: materials of the international scientific and practical conference dedicated to the 65th anniversary of the formation of the VSAA. Volume 2. -Volgograd: IPK FGOU VPO VGSHA Niva. 2009. -S. 1551603 Suvorina, V.G. Spiritual and moral education of the younger generation. [Text] / V.G. Suvorina. –Electronic resource: http://www. openclass.ru/node

[Date of address 20.03.2013].4 Novopashin, A. Spiritual and moral problems of youth education. [Text] / A. Novopashin. –Electronic resource: http://ruskline.ru/ analitika /2011/01/17

[Accessed 20.03.2013].

Kartukova Svetlana,deputy director on teaching and educational work of “Orthodox gymnasia into the name of clergyman Vasiliya Ryazanskogo”, Ryazan

KartukovAlexander, Candidate of Technical Sciences, lecturer at the chair of automobile service Ryazan high airborne command school (the military institute), Ryazan

spiritual moral education growing generations

Abstract.In article is described main problemsolving questions spiritualmoral education modern youth and waystheir decision.Keywords:spiritualmoraleducation, educational processes

Religion is a pivotal factor in the formation of a person's spirituality. The spirituality of a person is determined, of course, not only by religion. Religious values have become an important part of both the way of life and the way of thinking of many people. The role, authority and influence of religious organizations have increased significantly. Religion is a necessary basis for education.

The change in society's attitude to the problems of spiritual values had a decisive influence on the priorities of state policy in the field of religion and relations with religious organizations. The state recognized that the church is one of the most important social institutions, whose historical experience, spiritual potential and centuries-old cultural heritage have had a significant impact on the formation of spiritual, cultural and national traditions in the past and in the present.

The purpose of religion is inextricably linked with the purpose education - training to earthly and eternal life. It must be admitted that today we are preparing a child for adaptation in society, while the second task is practically not solved not at school, not in the family. Therefore, the younger generation, when entering adulthood, faced with everyday difficulties, a moral crisis, sometimes chooses not the best way to solve the problem that has arisen. Russia ranks first in the world in terms of the number of suicides among teenagers.

Not only scientifically developed and practically tested programs of pedagogical prevention of suicidal behavior of minors are needed, but also an attentive attitude to the spiritual life of a person, thoughtful joint work of parents, teachers, and clergy to develop it.

Education as a social phenomenon, the function of society to prepare the younger generation for life. In the pedagogical sense, this is a purposeful, specially organized process of interaction between a teacher and pupils, aimed at shaping a person and carried out in educational institutions. This is true, but it would be more correct to understand education as the salvation of the individual, which will allow us to solve a single, integral task - preparation for life, both earthly and eternal.

Religion, as the bearer of spiritual and moral ideals and the guardian of cultural traditions, has a high value in the eyes of modern youth. In this regard, the power of religious ethics is increasingly being used today to shape the moral and spiritual world of a growing citizen.

The process of education is the basic basis of pedagogy, the function of which is to educate and educate, but it is realized under the condition of purposeful development of the individual. As the Russian philosopher Ivan Ilyin wrote: “Education without upbringing does not shape a person, but unbridles and spoils him, because it gives him vital opportunities, technical skills, which he, unspiritual, shameless, unfaithful and spineless, begins to abuse ... That formal "education" outside of faith, honor and conscience creates not a national culture, but the depravity of a vulgar civilization.

Belief in God cannot and should not become a fashion, because the main component of this sphere is love for a person. By itself, apart from the whole complex of interpersonal relationships, faith in God cannot be saving in the spiritual life of people. Harmonious interaction of all aspects of spiritual life is important.

So, education from the point of view of Orthodox pedagogy can be defined as a specially organized, managed and controlled interaction of educators and pupils, the ultimate goal of which is the consecration and transformation of the personality of the pupil, liberation from vices. This is not the development of certain norms of behavior and stereotypes of relationships, but a living spiritual reaction to what is happening.

Undoubted interest in identifying the role of religion in the upbringing of national values among the younger generation in modern conditions is the consideration of some axiological models in the history of Russian pedagogical thought. In particular, V. N. Soroka-Rosinsky highlights such relevant values today as

1) national culture as the highest manifestation of the creative genius of the people, their spiritual life;
2) democratic (respect for one's own and others' personality, the right to freedom of activity, the ability to take initiative); education of civic responsibility.

P.F. Kapterev gave preference to universal values (spiritual freedom of a person, science, education, etc.), but at the same time, national values (folk language, religion as an important value, folk history, family, life, socio-political structure, originality, creativity in the pedagogical process). He supported V. G. Belinsky, N. I. Pirogov, K. D. Ushinsky in that the values of education should be: the values of general and special education, humanism, classlessness and unity of schools, national education. In addition to them, the scientist also highlights the autonomy and diversity of schools, the public and the individualization of education, morality, citizenship.

So, a modern teacher must possess and be a bearer of national values. In this case, the reliance on the national values of education is a factor in the preservation and reproduction of the national culture, and at the same time a way of more organic entry of the peoples of Russia into a different socio-cultural reality.

Today there is a need for such an education system in Russia that would make it possible to fully transfer the accumulated experience in social and spiritual life, the knowledge and values inherent in the people.

The centuries-old bridge of spiritual traditions between the school and the church, which was destroyed in Soviet times, is being restored. The task of pedagogy is to lead the child to freedom. It is not easy to do this, but it will help to form the spiritual world of a person, gradually allowing him to mature and get stronger. Discussion of the problems of the interaction of historical experience and the current state of cultures undoubtedly allows the formation of a healthy national self-consciousness of the people, arouses interest in cultural and religious values, folk traditions and customs.

Petrakova Tatyana Ivanovna

Doctor of Pedagogical Sciences
Professor
Professor of the Moscow State Pedagogical University, methodologist of the City Methodological Center of the Moscow Department of Education

Humanism of the teacher as a condition for the effectiveness of spiritual and moral education

It has been repeatedly noted that a person in the education system is complex, contradictory and multifaceted as an object of study. Science is only suitable for the analysis and description of objects of such complexity: this requires such methods and means, which, in fact, are only being developed. A simplified, one-sided study of a person and the conditions in which the process of his formation and development takes place gives rise to prejudices and misconceptions that have a significant impact on the direction of psychological and pedagogical research. The study of the subjects of the educational process in isolation, outside the cultural, social, spiritual contexts, without taking into account the accumulated experience, as well as the needs of society, leads to a separation of theoretical knowledge from educational practice, lack of demand for the results and forecasts of pedagogical science.

Spiritual and moral education is connected, first of all, with the inner world of the individual, with the assimilation of spiritual values [Petrakova T.I. Spiritual foundations of moral education. M., 1997].

“In order for this or that spiritual value to become an object of a person’s need,” writes Yu.V. Sharov, “social mediating activity of society is necessary for the organization and selection of these objects, certain factors are needed that cause it.” He further explains that, in addition to selection, their "didactic processing" is necessary, as well as "awareness [of educational institution] the need to master them, understanding their significance” [Sharov Yu.V. Problems of formation of spiritual needs (lecture). M., 1969, p.25].

This awareness, about which the scientist speaks, is connected with the personality of the teacher, with the understanding of the tasks facing him. But awareness of value is only the first step towards its recognition. In order for it to affect another person, awareness must turn into conviction, that is, into a conscious need that encourages them to act in accordance with their value orientations. Therefore, one of the main "factors" of the effectiveness of the process of spiritual and moral education of the younger generation is the teacher as a bearer of spiritual values.

“Any teaching program, any method of education, no matter how good it may be,” writes K.D. Ushinsky, - who has not passed into the conviction of the educator, will remain a dead letter, having no power in reality ... There is no doubt that a lot depends on the general routine in the institution, but the main thing will always depend on the personality of the direct educator, standing face to face with the pupil: influence The personality of the educator on the young soul constitutes that educational force, which cannot be replaced either by textbooks, or by moral maxims, or by a system of punishments and rewards. Much, of course, means the spirit of the institution; but this spirit lives not in the walls, not on paper, but in the character of the majority of educators, and from there it already passes into the character of the pupils” [Ushinsky K.D. About educational work. M., 1939, p.15-16].

In the structure of personality, scientists distinguish three groups of qualities that are directly related to the teacher:

Social and general personal (ideological, citizenship, morality, pedagogical orientation and aesthetic culture);

Professional and pedagogical (theoretical and methodological readiness in the specialty, psychological and pedagogical readiness for professional activity (theoretical), development of practical pedagogical skills and abilities);

Individual features of cognitive processes and their pedagogical orientation (pedagogical observation, thinking, memory, etc.); emotional responsiveness; volitional qualities; features of temperament; state of health [Shiyan O.M. Autopedagogical competence of the teacher. // Pedagogy, 1999, No. 1, p. 63-68].

We would add one more thing to this "set of qualities" - spirituality as the aspiration of the individual to certain goals, as the main intention of her inner world, as evidence of her focus on higher values and another person (humanism).

The spirituality of the teacher finds the greatest expression in the so-called. "charisma" - an integral quality of a person, expressing his "educational power", the degree of his influence on the "young soul" (I.V. Bestuzhev-Lada). Translated from Greek, the word harisma means "grace, gift", in the Philosophical Dictionary it stands for "unusually great abilities or exceptional talent, perceived as the grace of God." Bestuzhev-Lada characterizes him as an exceptional, inspired talent that evokes in those around him (primarily among pupils) a feeling of complete trust, sincere admiration, ennobling spiritualization, a willingness to follow what the teacher teaches, true faith, hope, love [Bestuzhev-Lada I .IN. To the school of the XXI century: Reflections of a sociologist. M., 1988, p. 132].

We carried out a brief analysis of the charismatic qualities of a number of well-known teachers on the basis of existing characteristics [Humanistic educational systems: yesterday and today (in the descriptions of their authors and researchers). /Under the general editorship. N.L. Selivanova. M., 1998]. We were faced with the task of identifying their most common features, since it is obvious to us that “pedagogical charisma” (spirituality) is directly related to the humanism of the teacher, with his moral character.

Betskoy I.I.(1704-1795). He was a living example of high moral qualities, considering the basis of education "a good mentor." He treated his pupils "with all quietness and courtesy." He studied the character and interests of each pupil, made observations, made notes about their behavior, natural talents, success in science and morals.

May K.I.(19th century) He was the soul of the gymnasium he created, proclaiming as his slogan the words of Ya.A. Comenius: "First love - then teach." He himself strictly followed this motto. An important personality trait of May as an educator was a consistently impartial approach to different students. He knew how to "stand in a simple and frank" relationship with each pupil, instill in his pupils a love for the truth, respect for himself and teachers.

Rachinsky S.A.(1833-1902). He believed that “the power of education” is, first of all, an inner strength. I have never been just an expert. “The range of his mental and heart interests was infinitely and indefinitely diverse. He was a philosopher in his life's work, especially in practical philosophy, expressed in deeds ”(V.V. Rozanov).

Korchak Ya.(1878-1942). The child, his interests and needs were in the center of his constant attention, which contributed to the creation of an atmosphere of mutual understanding and humanity. He set the welfare of the child as the goal of his life. The most characteristic feature of his pedagogy is the passionate struggle for the rights of the child, especially the child in need of care. His attitude to business is characterized by deep disinterestedness and extreme selflessness.

Bryukhovetsky F.F.(1915-1994). He was the "organizational and emotional leader" of the team he headed, a generator of ideas, attracted people with his personality. He was restrained and irreproachably tactful towards children and teachers, served as an example of attitude to business. He was the soul of the teaching staff he created.

Katolikov A.A.(1941-1995). He lived one life with the team he led, most of all he valued natural, unobtrusive forms of communication and education. He showed the highest examples of self-sacrifice, complete dedication. Was a generator of ideas.

Although these characteristics are incomplete, they give some idea of the pedagogical "charisma". A teacher who possesses it to an exhaustive extent is distinguished by the following qualities: a bright individuality; selfless, selfless, sacrificial love for children; inner strength, integrity, purposefulness, attracting children and adults; "organizational and emotional" leadership; asceticism; unselfishness; the ability to generate ideas and captivate them; breadth and depth of interests, a holistic worldview; confidence in his mission, in the correctness of his chosen path. In general, it can be noted that a teacher endowed with “charisma” is distinguished by a high degree of tension in his inner life, transpersonal aspiration (spirituality), and an exalted nature of the spiritual and moral sphere. He is also characterized by a creative attitude to children, to his work, to the world as a whole. But, first of all, he knows how to treat himself creatively as a person: the use of his own “human material” (properties of the mind, heart, will), the degree of “collecting himself” [Pomerants G. Exit from trance. M., 1995] reaches its highest form in such a teacher. Obviously, the "charisma" of a teacher as the highest degree of pedagogical talent is associated with his humanistic potential.

In this regard, the attitude of the teacher to the material being taught, to the content of education, is especially important, since without a proper attitude towards it on the part of the teacher, an appropriate attitude on the part of the students cannot be formed, the conditions under which the assimilation of values cannot occur. Experience shows that a teacher with charismatic traits is guided in teaching by the structure and internal meanings of the material, while the “ordinary” teacher focuses mainly on the volume of the material. At the same time, it must be borne in mind that in reality in the matter of education, especially spiritual and moral education, affecting the internal characteristics of the individual, the determining role belongs to the form of interaction between the teacher and students, and the subject, its content is a kind of pretext for building personal relationships. However, practice shows that their implementation is very difficult due to the inability of the teacher to go beyond the school role, to comprehend his professional and ideological position from a higher position, including his attitude to the subject and relations with students in the system of his relations to the world, to set himself not only tasks, but also, using the terminology of K.S. Stanislavsky, super tasks. Stanislavsky's pedagogical views on the actor and his work with the material help to better understand how the teacher should relate to the subject he teaches.

The main requirement of Stanislavsky to the actor was the requirement of the organic birth of the image on the stage, which he called the art of experiencing. The actor should not "represent" the image, but "to become an image"(emphasized by us - T.P.), his experiences, feelings, thoughts to make his own. Only a living, genuine feeling of the artist will truly captivate the viewer, make him accept and experience what is happening on stage. To do this, the actor must constantly improve his skills, constantly, persistently and methodically work on himself. Such work, according to K.S. Stanislavsky, should become the inner need of the artist. The depth and accuracy of his comprehension of the role largely depend on the personality of the actor, the breadth of his horizons, firm principles of life, civic position, and ideology. According to Stanislavsky, the solution of creative tasks is inseparable from the high spiritual and moral qualities of the actor.

The profession of a teacher is akin to the profession of an actor, but the tasks facing him are immeasurably more responsible, and the conditions in which he is placed are much more difficult. The profession of a teacher requires a constant expenditure of internal energy, emotions, love. Therefore, it is necessary to develop the teacher's emotional and motivational sphere, which is given insufficient attention in the system of teacher training and retraining. This is one of the main personal tasks in the humanistic paradigm of education and a prerequisite for the effectiveness of the implementation of spiritual and moral education. “There is some special way of communication of the soul through the heart. - writes St. Theophan the Recluse. “One spirit influences another by feeling” [Theophan the Recluse. Path to salvation. M., b/g, p. 24]. If the teacher is not emotional, if he has an undeveloped “heart sphere”, if his feelings are shallow, he will not be able to influence the inner world of a teenager. “If I had to live my life again,” writes Ch. Darwin, “I would set a rule for myself to read a certain amount of poetry and listen to a certain amount of music at least once a week; perhaps by such an exercise I could keep the parts of the brain active which have now atrophied. The loss of these tastes is tantamount to the loss of happiness and, perhaps, has a harmful effect on mental abilities, and even more likely on moral qualities, as it weakens the emotional side of our nature. Socio-pedagogical problems of teacher activity. L., 1991, pp. 113-114]. The authoritarianism of the teacher, according to Yu.P. Azarov, is associated with a low level of culture of the teacher and is a consequence of the predominance of his rational-empirical style of thinking [Azarov Yu.P. The art of educating. M., 1985, p. 71].

Taking care of your inner world, changing your attitude towards yourself and the world can begin with a change in the teacher's attitude towards his subject. To do this, it is necessary to look at science, at knowledge not as a sum of knowledge, but as a “gradual expansion of the way a person perceives the world and himself in it”, as the subjective side of objective knowledge, as an integral part of culture [Mamardashvili M.K. As I understand philosophy. Ed. 2. M., 1999] (Mamardashvili M.). Such a position enables the teacher to “put himself into question”, try to find an inner meaning in everything, in what is happening outside, see “a living thought in every speck of dust”, “plunge into the endless golden distance of eternal problematicness” [Losev F. Daring of the spirit. M., 1989, p.5-6] (Losev A.F.), since it reveals the world in front of him as a question addressed directly to him. The phenomenon of culture, understood as a part of self-consciousness, helps to focus not so much on the final result (which is certainly necessary), but on the tracks And ways his achievements. The teacher is given the right alone or together with students, relying on the “significant Other”, always implicitly “present” in any knowledge (the problem is “only” how to “extract” it from there), to explore himself. If this “operation” can be carried out (and the humanization and humanitarization of the content of education are aimed specifically at the “deobjectification” of knowledge), then the world of knowledge will appear before the teacher and students not as initially alien to the individual, but as a world in its unity with the subject - the teacher [Leontiev D .BUT. Dynamics of semantic processes. //Psychological magazine, v. 18, 1997, No. 6, p. 6] (Leontiev D.A.).

The theoretical analysis of the teacher's humanism problem was carried out by us on the basis of understanding the works of representatives of the humanistic direction of Russian pedagogy and psychology, who affirm the priority of its internal characteristics.

An important role in understanding the problem is played by the principle of self-development, formulated in the cultural-historical theory of the formation of the psyche and consciousness by L.S. Vygotsky [Vygotsky L.S. Pedagogical psychology. M., 1996]. Humanistic ideas are reflected in the psychological theory of personality by A.N. Leontiev [Leontiev A.N. Problems of the development of the psyche. 4th ed. M., 1981] and S.L. Rubinshtein [Rubinshtein S.L. Fundamentals of General Psychology. In 2 vols. M., 1989], the conceptual ideas of "human knowledge" B.G. Ananiev [Ananiev B.G. On the problems of modern human knowledge. M., 1977], in the theory of development of the personality of the child L.I. Bozhovich, V.V. Davydova, D.B. Elkonina and others. The interpretation of the humanistic nature of the teacher's activity, his personality is reflected in the works of Sh.A. Amonashvili, V.V. Zankova, V.A. Kan-Kalik, E.V. Kuzmina, Yu.N. Kulyutkina, L.M. Mitina, A.K. Markova, G.S. Sukhobskaya and others.

Much attention is paid to the disclosure of the problem of the personality of a teacher in the matter of upbringing and education in the works of V.A. Sukhomlinsky. In particular, he wrote: “We, teachers, must develop, deepen our pedagogical ethics in our teams, affirm the humane principle in education as the most important feature of the pedagogical culture of each teacher. This is a whole area of our pedagogical work, an area that is almost unexplored and forgotten in many schools, although there is a lot of general talk about sensitivity, humanity, caring. I know the work of many schools, many teachers, and this gives me the right to assert that words about sensitivity are often only proclaimed, and, not being realized in practice, turn into demagogy, chatter” [Sukhomlinsky V.A. About education. 4th ed. M., 1982, p.19-20]. Being a world-famous humanist teacher, he always remembered that “children have their own scales for measuring joys and sorrows, good and evil”, and that “the most desirable and dearest help for a child is sympathy, compassion, heartfelt participation. Indifference, indifference shakes him” [Sukhomlinsky V.A. About education. 4th ed. M., 1982, p.19-20]. In his speeches and pedagogical works, V.A. Sukhomlinsky constantly wrote that the ethics of the teacher, his moral qualities are a decisive factor in the education of the personality of the student. He put his idea into practice, creating a unique pedagogical system, in which every child, teenager, high school student got a real opportunity to prove himself as a highly moral and highly spiritual person. The art of education, he believed, lies in the ability of a teacher to literally open to everyone, even to the most ordinary, most difficult in intellectual development of the pet, those areas of development of his spirit, where he can reach the top, express himself, declare his "I". One of these areas is moral development. Here, the road to the heights is not closed to any person, here is true and limitless equality, here everyone can be great and unique [Sukhomlinsky V.A. Selected pedagogical works: In 3 vols. T. 1. M., 1979, pp. 79-80].

Great importance to comprehend the problem of the humanistic potential of a teacher, the works of Z.I. Ravkin and representatives of his scientific school, as well as the research of L.Yu. Gordina, A.P. Kondratyuk, V.G. Pryanikova, Yu.V. Sharova, M.G. Yanovskaya.

In the pedagogical innovations of the late 20th century, in the activities of talented representatives of the "pedagogy of cooperation" (Sh.A. Amonashvili, I.P. Volkov, T.I. Goncharova, I.P. Ivanov, E.N. Ilyin, V.A. Karakovsky, S.N. Lysenko, M.P. Shchetinin, E.Ya. Yamburg, and others) have already expressed the personality traits of the humanistic position of the teacher, laid the theoretical and practical basis for the humanistic paradigm of Russian education, and identified the main characteristics of the humanistic personality. These include creative thinking, dialogue communication, "transformative abilities", pedagogical reflection, positive ethical qualities (virtues), high value attitudes (patriotism, citizenship, love for children)1. The formation of these qualities is associated, first of all, with a change in motivational and value orientations, a departure from authoritarianism. Overcoming the old style of relations, which, according to Yu.P. Azarov, factors such as a low level of culture, an attitude to achieve results by any means, ignorance of the child's psychology, etc. [Azarov Yu.P. The art of educating. M., 1985, p.67-88] is connected, first of all, with the development of the affective-emotional sphere of the teacher, as mentioned above. It can be added to the above that the trend towards verbalization and rationalization of education has affected not only the content of education, but also the personality of the teacher. In today's situation, it is appropriate, together with P.P. Blonsky to exclaim: "Teacher, become a man!"

Let us dwell in more detail on the development of the “human in man” in its pedagogical aspect.

Creative thinking. It involves the development of a categorical vision, which contains an impulse to constantly go beyond the given, beyond the visual image. Creative thinking consists in the formation of "the ability to see the whole before its parts" (Davydov, 1986). Since the whole is always greater than the sum of its parts, no matter how differentiated it may be in the future, it provides impulses for limitless creativity. Ya.A. Comenius considered knowledge as a movement from opinion, i.e. imaginary knowledge, to true knowledge, "scientist". The idea of a categorical vision of the world in a pedagogical interpretation is currently being developed by B.M. Bim-Badom, L.M. Klarina, V.A. Petrovsky and others.

Dialogue communication. It is based on the recognition of the polyphony of the real world. According to M.M. Bakhtin, the most important thing in a person’s life occurs at moments of “non-coincidence with oneself”, split, incompleteness, at moments of internal dialogue. The self-consciousness of a person is a complex "conglomerate" of voices belonging to people who are significant for the person. The question is, says A. Sidorkin, whether these "voices" are talking to each other or ignoring each other. He considers the development of the internal dialogue one of the criteria for the development of personality [Sidorkin A. Dialogue on education. Public education, 1995, No. 8-9, p.111]. At the same time, a person is included in the world around him, he is constantly interconnected and interacts with it. The intensity, breadth and depth of the external dialogue will be determined by the development of the internal dialogue. The orientation of the teacher to the child, to his values and norms gives their communication the status of intrinsic value, serves as a prerequisite for personality-oriented interaction.

"transformative ability". They manifest themselves to the greatest extent in the situation of “transferring a social situation into a pedagogical one” [Shchurkova N.E. School education program. M., 1998], which means making pedagogical adjustments to it, its interpretation. At the same time, the circumstances do not change, but the attitude towards the circumstances changes. “The point is not that,” writes N.E. Shchurkov, - so that children do not know that adults fight, steal, are lazy, drink, offend each other - but that, knowing these circumstances, they would establish and show in real behavior their value attitude towards them within the framework of modern culture " [Contradictions of school education: seven problems - seven solutions. / Ed. NOT. Shchurkova. M., 1998, p.73]. The ability of a teacher to see “above” a particular situation, to clarify its higher, spiritual meaning, to find in it an inner, personal meaning and to convey his feeling and vision of the world to students, thereby transforming it, creatively rethinking it, is the most important “transformative ability”.

Pedagogical reflection. It includes a number of interrelated moments: the teacher's awareness of the true motives of his activity; the ability to distinguish their own difficulties and problems from the difficulties and problems of students; the ability for empathy as an active involvement in another in his experiences and decentration as a mechanism for overcoming egocentrism and the process of transforming the meaning of images, concepts and ideas by taking into account other points of view (cognitive perspectives) by a person; assessment of the consequences of their own personal influences on students.

Positive ethical qualities (virtues). As noted above, virtues are stable characteristics of a person, indicating its compliance with the ideal norm of human existence [Igumnov P., arch. Orthodox moral theology. St.-Tr. Sergieva Lavra, 1994. - 240 p.]. There are natural, acquired and charismatic virtues - depending on the various states of a person; ascetic, moral (or ethical) and spiritual - depending on their nature. Mutually complementing and predetermining each other, the virtues constitute a dynamic unity and serve the goals of the moral improvement of the individual. In their integral coverage, all virtues represent a system of spiritual and moral values, in which each virtue is both the highest quality of a person and a sign indicating its value orientation. The principle of perfection is common to them. Thanks to him, all the virtues, potentially and actually included in the internal structure of the personality, constitute a single system of values. The purely pedagogical virtues are patience and love.

High value installations(patriotism, citizenship, love for children). In the essence of his vocation, the teacher is a faithful citizen of his Fatherland. Love for the motherland, knowledge of its history and traditions is a great educational force, so the teacher himself must be a patriot and use every opportunity to strengthen the sense of patriotism in children, the desire and readiness to serve the Fatherland with labor and deeds. Citizenship implies the priority of socially significant tasks over personal ones, civic activity, the legal culture of the teacher, collectivism, adherence to principles.

Love for children is hallmark teachers, being that living force that spiritualizes everything that happens and turns the school into a good family. If the teacher is imbued with true love (disinterested, selfless, faithful, edifying, patient, condescending, serious, affectionate - a characteristic of S. Mitropolsky), his influence will be strong and fruitful. The fruits of such love will be mutual love, attachment, trust, free, without coercion, obedience of students. “I knew neither the order, nor the method, nor the art of education, which would not be the result of my deep love to children,” wrote I.G. Pestalozzi [Pestalozzi I.G. Selected pedagogical works. In two volumes. M.: Pedagogy, 1981., p.68]. “If teachers treat students with love,” noted Ya.A. Comenius, - then they will win their hearts ”[Komensky Ya.A. Selected pedagogical works. T. 1-2. M.: Pedagogy, 1982., p.157].

"Pedagogical love" can be regarded as a "special case" of the teacher's attitude to life, to the world, to people, to himself, it is achieved by great work and exertion of all human strength. L.I. Malenkova proposed a kind of "technology" for the development and maintenance of this feeling [Malenkova L.I. upbringing in modern school. A book for the teacher-educator. M .: Pedagogical Society of Russia, 1999. - 300 pp., pp. 124-125].

1. Try to understand that they are children, and therefore behave like ordinary children.

2. Try to accept the child as he really is - with "pluses" and "minuses", with all his features.

3. It is possible to find out more fully why he became “like that”, and try to “develop” in himself understanding, compassion and sympathy for the child.

4. Find the positive in the child's personality, express confidence in him, try to include him in the general activity (with a predictable positive assessment).

5. Establish personal contact through non-verbal communication, create “success situations”, provide positive verbal support to the child.

6. Do not miss the moment of a verbal or behavioral-emotional response on his part, take an active part in the problems and difficulties of the child.

7. Do not be shy to show your attitude, your love for children, openly respond to the manifestation of reciprocal love, consolidate a friendly, cordial, sincere tone in the practice of everyday communication.

The issue of "pedagogical love" and the phenomena that exist under this name requires a special, in-depth analysis. “Pedagogy should not be limited to traditional general and little meaningful appeals and maxims about the need for love for children,” V.M. Galuzyak and N.I. Smetinsky. - Despite all their humanistic pathos, as a rule, they have little effect on the actual practice of pedagogical relations. Detailed and thorough studies of the real complexity, multidimensionality, and often inconsistency of emotional relationships that are formed between the educator and children and have a decisive influence on the development of the individual are needed ”(Emphasized by us - T.P.) [Galuzyak V.M., Smetansky N.I. The problem of the teacher's personal reference. //Pedagogy, 1998, No. 3, p.24]. It is impossible not to agree with this position of scientists.

“Pedagogical love” is a “special case” of the teacher’s manifestation of “related attention to the world” [Prishvin M.M. Diaries. M., 1990] (M.M. Prishvin), i.e. such an attitude to reality, which is characterized by a sincere interest in people, phenomena and events and genuine participation in them, including them in the system of internal semantic and emotional connections. At the same time, an opportunity is realized for the individual to see their unique, exclusive and at the same time objective place in their own life.

The humanistic value orientations of the teacher became the subject of a special study by N.P. Gapon (1990). The researcher notes that such an orientation of the teacher's personality implies:

Shift of personal status from the position of a passive consumer of spiritual values (object) to the status of a socially active accomplice and co-creator of spiritual life;

Change of the monologue scheme in the system of human relations, transition to the position of the subject of interaction;

True personal development.

The humanistic value orientation, according to Gapon, is in the unity of the personal way of life and forms of pedagogical cooperation(It was underlined by us - T.P.).

In this context, the statement of A.V. Mudrik that the attitude of the teacher to himself, along with his attitude to the world around him and other aspects and methods of self-realization, is the main result of the educational process [Mudrik A.V. Teacher: skill and inspiration: Book. For high school students. M., 1986]. He believes that a teacher becomes a person capable of influencing another person, with a certain, sufficiently high level of self-esteem [Ibid., p.68]. A positive self-perception, self-love (to a certain extent - see V.S. Solovyov) is just as important for a teacher as love for a child.

The founders of the theory of self-actualization, which underlies humanistic psychology, A. Maslow and K. Rogers believed that the main thing in a person is her aspiration to the future, to the free realization of her abilities. Based on these positions, humanistic pedagogy sets the task of promoting the formation and improvement of the individual, the awareness of students of their needs and interests. The teacher, "self-actualizing" himself, tunes in to accept the child as he is, put himself in his place, imbued with his feelings and experiences, show sincerity and openness. This general orientation of pedagogical interaction is corrected by specific recommendations addressed to him:

Sincerely treat the pupil and frankly express your positive attitude towards him;

Help the pupil to realize the goals of his own development and achieve the transformation of these goals into the motives of his activity;

Collaborate with pupils in planning pedagogical activities, including educational ones, turning them into co-authors of the educational process, responsible for its results;

Organize the educational process with maximum convenience for students, even if it infringes on the interests of the teacher [Bitinas B.P. Introduction to the philosophy of education. M., 1996, pp. 78-80].

The educational process, organized within the framework of the humanistic paradigm, proceeds from the idea that it is impossible to teach, you can only contribute to successful learning, that only the material that meets the needs of students is studied deeply enough, contributes to the improvement of the individual, that the effectiveness of learning is determined primarily by the student himself, and pedagogical assessment aims to initiate such self-assessment.

The humanistic educational paradigm rejects the impersonal nature of the educational process, has a negative attitude towards the orientation of education towards the fulfillment of the social order, towards pedagogical “dogmatics” (according to V.P. dogma of sustainability).

Given the shortcomings of the existing school system, the humanistic paradigm emphasizes the role of parallel (non-formal) education, turning the school into an "open system".

Obviously, in order to organize the educational process that meets its requirements, a teacher with pronounced humanistic features is needed. Above, we have characterized such features as creative thinking, dialogue communication, "transformative abilities", pedagogical reflection, positive ethical qualities (virtues), high value attitudes (patriotism, citizenship, love for children). It is necessary to dwell on such an essential characteristic of him as spirituality.

A special article by B.Z. Vulfov [Vulfov B.Z. Teacher: professional spirituality. // Pedagogy, 1995, No. 2, pp. 48-52]. In it, the author gives the following definitions of this concept: pedagogical spirituality is the maximum human in the professional performance of a teacher; mutual respect between teacher and student; unconditional faith in the child's abilities; the ability to be surprised; willingness to sincerely admire (the student's achievements, the success of a colleague, the success of the school, the dedication of parents); the ability not to be embarrassed by their human manifestations - anger, shame, humor - and their weaknesses; professional anxiety; conscience and dignity; intelligence; ability for professional reflection. Professional pedagogical spirituality, the scientist concludes, is a complex state of the teacher's inner world.

V.V. Zenkovsky speaks of spirituality as a creative force in man. Spiritual life, in his opinion, consists in striving for the absolute and the infinite, which is the core of the personality and the source of its self-development. “The beginning of spirituality in a person,” he writes, “is not a separate sphere, is not some kind of special and isolated life, but is a creative force that entelechially permeates the whole life of a person (both soul and body) and determines a new “quality” of life. The beginning of spirituality is therefore the beginning of integrity and organic hierarchy in a person…” [Zenkovsky V.V. Problems of education in the light of Christian anthropology. M., 1993, p.46]. He does not single out “pedagogical spirituality” in particular, but names such features of this concept that can be classified as “pedagogical spirituality”:

1. deep sincerity, close connection of a good disposition of the heart and deeds;

2. reasonableness of all vital manifestations, contempt for unreasonable, animal manifestations of the lower part of nature;

3. attitude towards self-sacrifice, towards serving common goals (God, Fatherland and neighbors);

4. aesthetic attitude to the world, the desire for beauty and harmony in everything.

In the dyad "humanism - spirituality" spirituality appears as an integral characteristic of the personality, which testifies to its higher, spiritual intentions, the purpose and object of which are beyond the limits of existing existence. Humanism is a reflected anthropocentrism, which proceeds from the consciousness of a person and has its (human) value as its object and goal. Humanism is a step towards the formation of spirituality, it certainly “humanizes” the system of human relations with the world, the system of its connections with the natural, socio-cultural and spiritual spheres of being, teaching to love “the world and what is in the world”, to appreciate it at its true worth. However, at the same time, there is a danger for the individual to “get stuck” on these visible values and goals, not to go beyond their boundaries, to be incapable of “transcending their own limits”. The transition from humanism to spirituality can be characterized as a transition a realibus ad realiora. * “The general goals towards which the teacher seeks to direct the child’s soul cannot and should not be “invented” by him…,” writes V.V. Zenkovsky. - The subjectivism of the child and the subjectivism of the teacher are equally shaky and insufficient - it is necessary to rely on the objective sphere, on those values that rise above the personality and give it significance. Personality is neither metaphysically nor aesthetically closed in itself - it enters the system of the world, is subject to its laws, is associated with the higher principles that stand above the world. Therefore, it is impossible to declare the idea of personality as the supreme and final principle of pedagogy.”(Emphasized by us - T.P.) [Ibid., p.11]. This is the main difference between humanism, limited by being, and spirituality, which goes beyond the real.

In modern pedagogical science, the concept of "spirituality" is far from fully comprehended theoretically. In ordinary pedagogical consciousness, it is identified with morality, intelligence, God-seeking, love of antiquity. Eastern philosophy added here the association with mysticism, magic, yoga, Western (transpersonal) psychology added another meaning - "the highest type of transpersonal experiences." The most expansive interpretation of this word comes down to the fact that it is understood as the total set of products of consciousness. By "humanistic spirituality" is meant the involvement of the individual in the world in all its manifestations reflected in humanistic ideas.

Among the possible ways for children to acquire spirituality, teachers name art education - familiarization with literature, art, music, ethics, aesthetics, and academic subjects of the humanitarian ("human") cycle.

Another way to spirituality is the use of opportunities for additional education, extracurricular activities, such a holistic organization of students' lives, in which the child involuntarily comprehends and “humanizes” all the phenomena of the world around him, and thereby becomes involved in this world. “Communication with art, the study of the personalities of prominent people, public lectures and Socratic conversations, other forms of value-oriented activity,” writes M. Mukambaeva, “would lead the child to comprehend the eternal problems of human life” [Mukambaeva M. Spiritual culture of the teacher. //Public education, 1992, July-August, p.56].

To turn a child to spirituality, the teacher himself must become the bearer of the highest spiritual values. The first step on this path is understanding the insufficiency of one's cultural horizons. The next step should be an attempt to change your inner world, filling it with new content. It is necessary to give impetus to personal self-development (it is better if this motivation is internal, not external). Developing spiritually, the teacher "humanizes" the entire sphere of his relationship with reality, spiritualizes it, perceives any object of reality as part of his inner world, evaluates reality through the prism of spiritual values, develops "kindred attention" to the world.

In this regard, the task arises of the psychological restructuring of personnel, their appropriate psychological and pedagogical training, the development of a professional and pedagogical orientation and the humanization of the value-oriented sphere, the dialogization of pedagogical communication.

It has already been said that humanism as a value orientation of the teacher's personality necessarily includes such a characteristic as "self-love" (self-respect). This refers to a positive self-perception, a willingness to accept oneself and others, the absence of anxiety and self-doubt. It is known that teachers with a high level of self-acceptance treat students with understanding, and teachers with low self-acceptance are prone to authoritarianism, lack of understanding and acceptance of students [Burns R. Development of the "I-concept" and education. M., 1986].

Unconditional acceptance is not only the most important condition for the development of a personality in learning, it contributes to the harmonization of a person's relationship with his own "I" (Orlov, 1990, Rogers K., 1990, Khazanova, 1993).

This is due to the fact that the system of values, according to K. Rogers, includes the belief in the personal dignity of each person, in the importance for each individual of the ability to make free choice and responsibility for its consequences. There is a type of teaching that is aimed at the assimilation of meanings as elements of personal experience, it is called free - in contrast to the forced, impersonal, intellectualized.

Thus, a certain logical sequence is built. For the optimal development of the child, his positive attitude towards himself is necessary, which implies self-esteem, a sense of the value of his "I", faith in his strengths and capabilities - i.e. self-acceptance. In turn, the process of self-acceptance of the child is due to the acceptance of his personality by an adult: a teacher, a parent. But the teacher (however, like the parent) can only accept the student unconditionally and without judgment, as he is (that is, allow him to be himself), when he allows him to be himself and himself. It turns out that the student's self-acceptance and his teacher's acceptance are determined by the teacher's self-acceptance. “The internal possibility of granting oneself the right to be as one is,” writes M.A. Khazanov, - allows and contributes to the sincere provision of another to be - without reservations and wishes, without any conditions.

Obviously, the essence of the humanistic orientation of the teacher's value orientations is his priority orientation to the value of the individual - himself and another person. It follows that in the structure of humanistic value orientations, “self-worth” and “acceptance of another person” should occupy priority positions. Therefore, a special study of the question of the psychological nature of the phenomenon of self-acceptance of the individual, the experience of its self-worth - the value that the individual sees in himself (Stankevich, 1987) is necessary.

In the designation of the aspect associated with the attitude of the individual to himself, in the scientific literature there is no terminological certainty and conceptual unity. In particular, in the domestic literature one can come across such terms as “self-respect”, “self-acceptance”, “self-worth”, “emotional-value attitude towards oneself”, “self-perception”, “autosympathy”, “self-attachment”, “self-attitude”. There are even more definitions in the English-language literature. The difference in the use of these terms can be revealed only within the framework of a special study.

In the domestic pedagogy of the Soviet period, the attitude towards oneself was opposed to the attitude towards others, expressed in the mottos: “The interests of each are subordinated to the interests of all”, “The public is higher than the personal”, etc. Such subordination of the personal to the public, the state is characteristic of our mentality. But this should not mean that it is necessary to reduce the role of the individual to a “cog”, to a function. E. Fromm substantiated the falsity of the doctrine that self-love is the highest evil and that it excludes love for others: if it is virtuous to love your neighbor as a human being, then my love for myself should be virtuous, and not vicious, since I am also human. The idea expressed in the biblical commandment “love your neighbor as yourself” implies that respect for your own integrity and uniqueness, love for yourself and understanding your “I” are inseparable from respect, love and understanding of another person. A similar understanding of the problem exists in Orthodoxy. V. Solovyov writes about the same, defining a personality with a different “measure” of relations with three spheres of being: with the natural, in the elements of which it makes a moral choice, with the socio-cultural - where it embodies its value orientations, with the spiritual - where the external meaning is realized its existence (the basis of relations to the shrine is reverence), the basis of relations to another person is respect, pity, understanding, the basis of relations to the natural principle in the world and to oneself is shame, abstinence).

Thus, a high level of self-acceptance leads to a positive attitude towards others. The positive "I" - the concept, according to Burns, is determined by three factors: a firm conviction in impressing other people; confidence in the ability to a particular type of activity; a sense of self-worth (Burns R.). Within the framework of the anthropological approach, a positive attitude towards oneself is determined by the attitude towards man of God, who created him in His own image and likeness (Lossky V.N. Dogmatic Theology. M., 1991, Fedotov G.P. Saints of Ancient Russia. M., 1990, etc. .).

Obviously, it is extremely important for every person to feel self-worth. Pedagogical intrinsic value can be defined as a subjective sense of the value of one's own personality, characterized by belief in oneself and one's pedagogical abilities.

N.V. Ivanova proposed a model of the dynamics of personality self-acceptance [Ivanova N.V. The process of self-acceptance and humanistic value orientations of the teacher. //Humanization of education in modern conditions. M., 1995, pp. 110-114].

The main "indicators" of this process:

Personal "I" - statements from the first person of a non-ultimatum nature;

Refusal of "must" and compliance with other people's expectations, transition to the paradigm "I want ...", "I can ...", "I need ...";

Internal locus of control;

Naturalness, authenticity of behavior;

Openness to external and internal experience, attitude to one's feelings as a value;

Using the contract as the main way of interacting with other people, a dialogic strategy of being.

Self-actualization of personality, according to Ivanova, begins with the questions: "Who am I?", "What am I?", some dissatisfaction, dissatisfaction with oneself. It then goes through a series of steps:

Evaluation of the subjective significance of "I" for oneself and others;

Determining the place of "I" in the hierarchy of personal values;

Forecasting one's own possibilities of changing one's own position in real life.

All of the above can serve as the basis for the restructuring of psychological and pedagogical training and retraining of teachers in line with the new educational paradigm.

Summarizing the above, we can state that the humanism of the teacher's personality, predetermined by his "charisma" (the degree of pedagogical talent), is the main factor in the effectiveness of spiritual and moral education based on the value content of knowledge. It consists of such characteristics as creative thinking, dialogue communication, "transformative abilities", pedagogical reflection, positive ethical qualities, high moral attitudes (patriotism, citizenship, love for children). Of particular importance is the relationship and interrelation of humanism and spirituality in their pedagogical interpretation. At the same time, the essence of the humanistic orientation of the teacher's value orientations is their priority orientation to the value of the individual, the essence of spirituality is determined by its impersonal nature, in its limit it is characterized by transcendental coexistence with otherworldly energies. The beginning of the teacher's humanistic intentions is his emotional and value attitude towards himself (self-attitude, self-respect, self-acceptance), which is projected onto his attitude towards students and the material being taught. Humanism as a value orientation of the teacher's personality presupposes the unity of the personal way of life and forms of pedagogical cooperation.

…Today authoritarian pedagogy is being replaced by the pedagogy of cooperation. Humanism as a universal philosophy presupposes the understanding of man as the highest value of society, the belief in his unlimited possibilities, in his ability to improve himself, respect for the honor and dignity of the individual, granting her freedom of choice.

Whatever sphere of public life we look into, personalities are needed everywhere. Personality ... How to form it, what means to use to achieve the best result, to educate worthy citizens of our Fatherland?

Like is brought up by like. The personality of the student can only be brought up by the personality of the teacher. Who is an Educator? He is by no means a "curator". He is an educator, mentor, confessor and friend. These are the best teachers. Such is the ideal of a teacher who nurtures, edifies and strengthens the young soul, leading it to lofty goals.

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Introduction

Chapter 1. Psychological and pedagogical foundations of the moral education of the younger generation

1.1. Moral education: an essential characteristic

1.2. The main sources of moral experience

Chapter 2. Humanism of the teacher's personality as a condition for the effectiveness of the process of spiritual and moral education

Conclusion

Literature

morality humanism education

Introduction

Throughout the ages, people have highly valued moral education. The profound socio-economic transformations taking place in modern society make us think about the future of Russia, about its youth. At present, moral guidelines are crumpled, the younger generation can be accused of lack of spirituality, unbelief, and aggressiveness. Therefore, the relevance of the problem of moral education is associated with at least four provisions:

Firstly, our society needs to train widely educated, highly moral people who possess not only knowledge, but also excellent personality traits.

Secondly, in the modern world, a small person lives and develops, surrounded by a variety of sources of strong influence on him, both positive and negative, which daily fall on the immature intellect and feelings of the child, on the still emerging sphere of morality.

Thirdly, education in itself does not guarantee a high level of moral upbringing, because upbringing is a personality quality that determines in a person’s everyday behavior his attitude towards other people based on respect and goodwill towards each person. K. D. Ushinsky wrote: “Moral influence is the main task of education.”

Fourthly, arming with moral knowledge is also important because they not only inform the child about the norms of behavior approved in modern society, but also give an idea of the consequences of breaking the norms or the consequences of this act for the people around them.

The main function of education is the formation of intellectual, emotional, business, communicative abilities of students for active interaction with the outside world.

The problem we are studying is reflected in the fundamental works of A.M. Arkhangelsky, N.M. Boldyreva, N.K. Krupskaya, A.S. Makarenko, I.F. Kharlamov and others, which reveal the essence of the basic concepts of the theory of moral education, indicate ways of further development of the principles, content, forms, methods of moral education.

A number of researchers highlight in their works the problems of preparing future teachers for the moral education of schoolchildren (M.M. Gay, A.A. Goronidze, A.A. Kalyuzhny, T.F. Lysenko, etc.).

The problem of our study is the influence of the teacher's personality on the creation of conditions for the moral education of school-age children.

The purpose of our study is a theoretical substantiation of the influence of the teacher's humanism on the educational process.

The object of research is the pedagogical process.

The subject of the study is the influence of the teacher's personality on the moral education of children.

Starting the study, we put forward the following hypothesis: the humanism of the personality of the teacher is necessary condition moral education.

In accordance with the purpose, object and subject of the study, the following tasks were set:

To identify the conditions for the moral education of the child;

To give an analysis of the state of the problem of this study in the theoretical literature;

To reveal the role of the teacher's personality in the process of moral education.

Chapter 1.Psychological and pedagogical foundations of moral educationthe younger generation

1.1 Moral education: an essential characteristic

Before talking about moral education, let's consider some related concepts.

Moral culture is a systematic, integral result of the entire spiritual development of the individual. It is characterized both by the level of acquired moral values, as well as by the participation of a person in their creation.

In order to understand the essence and characteristics of moral culture, it is necessary to clarify such key concepts as culture, morality, morality.

Culture is considered as a way of human activity, as a synthetic characteristic of human development. It expresses the degree of his mastery of relations to nature, to society and to himself. Culture is not only a set of material and spiritual values created by society, it is a specific way of human activity, a certain quality of this activity, which covers both the motivation and stimulation of social activity, and the mechanisms of social regulation and self-regulation.

The role of education as a "mediator" between personality and culture is the most important. Education has two main purposes. Firstly, its task is to transfer part of the cultural values created by society to the individual in their individualization. Secondly, an important task of education is the creation of certain abilities for the perception of cultural and aesthetic values.

The social function of morality is connected with overcoming existing or possible contradictions between the interests of social unity and the personal interest of an individual member of society. But this does not mean at all that moral sanctions are associated with some kind of “sacrifice” of the individual in the name of the common. On the contrary, the limitations and self-restraints of individual behavior, its subordination to the interests of the general should also be in the interests of the individual himself. The dialectic of moral regulation is such that the "protection" of the common is a necessary condition for the freedom of each, and the restriction of the freedom of each is a necessary condition for the freedom of all.

Freedom is the ability to do as you wish. Unfortunately, in the minds of some people, true freedom is associated precisely with the complete and unlimited realization of all personal desires, whims and aspirations.

However, if a person does not limit his desires and passions in his behavior, he achieves the opposite result - freedom turns into unfreedom. Unbridled desires lead to the enslavement of the personality. And vice versa, a certain reasonable restriction of desires and needs, which outwardly looks like a decrease in freedom, is in reality its essential prerequisite.

The well-known triad - truth, beauty and goodness - is usually headed by goodness, because it is believed that it is the highest manifestation of human humanization. Morality is not admiration for another person, not abstract politeness and exchange of compliments, but “militant” goodness, transforming and humanizing the social conditions of life. Good is not only a desire for good, but an action, the creation of good.

Moral culture is manifested in the ability of the individual to consciously and voluntarily implement the requirements of moral norms, to carry out such purposeful behavior, which is characterized by a harmonious correspondence of personal and public interests.

The most important elements that form the "core" of moral freedom are:

1. Awareness of the requirements of moral standards.

2. Acceptance of these requirements as an internal need, as a system of self-responsibility.

3. Independent choice of one of options actions, that is, the adoption of a decision made not under external pressure (legal or authoritarian), but according to internal conviction.

4. Willpower and self-control over the implementation of the decision, accompanied by emotional satisfaction with the achieved result (intention).

5. Responsibility for the motives and consequences of the action.

A morally educated person actively fights against evil. He does not put up with it and strives to constantly "elevate" his own and other people's behavior to the requirements of the ideal. A morally free person is not just a bearer of moral virtues, but their tireless creator. The moral qualities of people are such "equipment" that cannot be forged without their active participation.

Levels of moral culture.

Moral culture is a qualitative characteristic of the moral development and moral maturity of a person, manifested at three levels.

Firstly as a culture of moral consciousness, expressed in the knowledge of the moral requirements of society, in the ability of a person to consciously justify the goals and means of activity.

But even Socrates was struck by the fact that many people who know what good is, do evil. That's why, Secondly An exceptionally important level, which ensures the internal acceptance of moral goals and means, the internal readiness for their implementation, is the culture of moral feelings.

Thirdly, the culture of behavior, through which the set and accepted moral goals are realized, turn into an active life position.

Depending on the maturity of these specific components, there are several levels of individual moral culture: a low level of moral culture, when a person does not have elementary moral knowledge and often violates generally accepted moral standards; "mosaic culture", when jerky moral knowledge coexists with moral deeds committed under the influence of public opinion, family traditions, etc.; a rational type of moral culture, characterized by a purely verbal assimilation of moral norms without inner conviction in their legitimacy and necessity; emotionally expressive culture, when a person acquires a heightened moral sense of good and evil, fair and unfair, but he lacks the knowledge and most often the will to materialize them, and, finally, the high maturity of moral culture, when deep and scientifically based knowledge is in unity with richness of feeling and practical action.

The teacher teaches schoolchildren to analyze, evaluate the moral phenomena perceived by them, correlate them with their actions, and make the choice of moral decisions. That. he transfers the children's attention from general ideas about morality and moral concepts to reality. Forms of such work: conversation, round table, debate, discussion of materials from periodicals, a specific case, interview results.

In a short dictionary of philosophy, the concept of morality is equated with the concept of morality. Morality (Latin mores-mores) - norms, principles, rules of human behavior, as well as human behavior itself (motives of actions, results of activity), feelings, judgments, which express the normative regulation of people's relations with each other and the public whole (collective , class, people, society).

IN AND. Dahl interpreted the word morality as “moral doctrine, rules for the will, conscience of a person.” He believed: “Moral is the opposite of bodily, carnal, spiritual, spiritual. The moral life of a person is more important than the material life. “Relating to one half of the spiritual life, opposite to the mental, but comparing the spiritual principle common with it, truth and falsehood belong to the mental, good and evil to the moral. Good-natured, virtuous, well-behaved, in agreement with conscience, with the laws of truth, with the dignity of a person with the duty of an honest and pure-hearted citizen. This is a man of moral, pure, impeccable morality. Any self-sacrifice is an act of morality, of good morals, of valor.

Over the years, the understanding of morality has changed. Ozhegov S.I. we see: "Morality is the internal, spiritual qualities that guide a person, ethical norms, rules of conduct determined by these qualities."

Thinkers of different centuries interpreted the concept of morality in different ways. Even in ancient Greece, in the writings of Aristotle, it was said about a moral person: “A person of perfect dignity is called morally beautiful. After all, one speaks of moral beauty in connection with virtue: a just, courageous, prudent person, who in general possesses all the virtues, is called morally beautiful. .

And Nietzsche believed: “To be moral, moral, ethical means to obey an anciently established law or custom.” "Morality is the importance of man before NATURE". The scientific literature indicates that morality appeared at the dawn of the development of society. The decisive role in its emergence was played by the labor activity of people. Without mutual assistance, without certain duties in relation to the genus, a person could not survive in the struggle with nature. Morality acts as a regulator of human relationships. Guided by moral standards, the individual thereby contributes to the life of society. In turn, society, supporting and spreading this or that morality, thereby forms a person in accordance with its ideal. In contrast to law, which also deals with the area of human relations, but relying on coercion by the state. Morality is supported by the power of public opinion and is usually observed by virtue of persuasion. At the same time, morality is formalized in various commandments, principles that prescribe how one should act. From all this, we can conclude that it is sometimes difficult for an adult to choose how to act in a given situation without “hitting his face in the dirt”.

But what about children? More V.A. Sukhomlinsky spoke about the need to engage in the moral education of the child, to teach "the ability to feel a person."

Vasily Andreevich said: “No one teaches a small person: “Be indifferent to people, break trees, trample on beauty, put your personal above all else.” It's all about one very important pattern of moral education. If a person is taught good - they teach skillfully, intelligently, persistently, demandingly, the result will be good. They teach evil (very rarely, but it happens), the result will be evil. They do not teach either good or evil - all the same, there will be evil, because it must also be made a man.

Sukhomlinsky believed that "the unshakable foundation of moral conviction is laid in childhood and early adolescence, when good and evil, honor and dishonor, justice and injustice are accessible to the understanding of the child only if the child sees, does, and observes the moral meaning" .

At present, much attention is paid to moral education in schools, but the end result of the work is not always satisfactory. One of the reasons is the lack of a clear system in the educational work of the school and class teachers.

The system of moral education includes:

First, the actualization of all sources of moral experience of pupils. Such sources are: activities (educational, socially useful), relations between children in a team, relations between pupils and their teachers and parents, the aesthetics of everyday life, the world of nature, art.

Secondly, the correct correlation of forms of activity and education at different age stages.

Thirdly, the inclusion of moral criteria in the assessment of all types of activities and manifestations of the personality of pupils without exception.

Let us dwell in more detail on the characteristics of the main sources of the moral experience of children.

1.2 The main sources of moral experience

The sources of the moral experience of school-age children, first of all, include educational activities. It is important for the teacher to know that the moral development of pupils in the classroom is carried out through the content of the program and didactic material, the very organization of the lesson, the personality of the teacher.

The content of the educational material enriches students' understanding of the moral qualities of a person, reveals the beautiful in nature, social life, personal relationships of people, develops a positive personal attitude towards the principles of morality in adolescents, forms the ideal of a beautiful person, encourages to correlate their behavior with the behavior of a heroic personality. Educational material is able to deeply affect the emotional sphere, stimulate the development of the moral feelings of schoolchildren.

Enormous potential for moral influence on schoolchildren has educational material, especially in literature and history. It contains a large number of moral and ethical judgments, moral conflicts. In the classroom, the teacher directly leads students to comprehend the relationship to man and society.

But, perhaps, the personality of the teacher has the strongest influence on the moral development of schoolchildren in the learning process. The moral image of the teacher is revealed to children in the system of his attitudes to his main and social work, to students and other people, to himself. These relationships are for those being educated a convincing commentary on those moral ideas that are affirmed in the learning process. Examples of an enthusiastic, responsible attitude to one's work, uncompromising attitude, adherence to principles, sensitivity and care in relations with colleagues and students strengthen the belief in the triumph of morality in adolescents.

And, on the contrary, if the students were witnesses of the teacher's indifferent or tactless attitude towards their classmates, the moral development of adolescents is seriously damaged.

The effectiveness of moral education is determined by the personal example of the educator himself. Spiritual closeness and respect for the teacher, which encourage him to imitate, are formed from many components and, in particular, depend on the degree of his competence, professionalism, and the nature of everyday relationships with children. It is especially important not to allow words, even sincere, passionate ones, to disagree with his deeds and actions. If a teacher proclaims one standard of life, while he himself adheres to others, then he has no right to count on the effectiveness of his words, and therefore he will never become an authoritative mentor.

Another important source of the moral experience of schoolchildren is a variety of extracurricular activities. It satisfies their urgent needs for communication, deeper mutual recognition, self-expression and self-affirmation in a group of peers. In extracurricular activities especially favorable conditions are created for the inclusion of students in the system of real moral relations of mutual assistance, responsibility, exactingness in principle, etc. Individual inclinations and creative abilities develop to a fuller extent precisely in this activity.

It is known that such moral personality traits as courage, responsibility, civic activity, unity of word and deed cannot be brought up only within the framework of the educational process. For the formation of these qualities, life situations are necessary that require direct manifestation of responsibility, adherence to principles and initiative. Such situations often arise in extracurricular activities.

Various moral attitudes, assimilated in the educational process, are, as it were, tested in extracurricular activities. Their expediency is checked, aspects of certain moral provisions are revealed with greater obviousness. This ensures the translation of knowledge into beliefs.

If relations of goodwill, mutual concern, responsibility for each other are established in the children's team, if each child is provided with a prosperous position in the team, his ties with classmates become stronger, feelings of collective honor, collective duty, and responsibility are strengthened. Prosperous emotional well-being, a state of security, as A. S. Makarenko called it, stimulates the most complete self-expression of the individual in the team, creates a favorable atmosphere for the development of the creative inclinations of children, reveals the beauty of humane, sensitive relations of people to each other. All this prepares the ground for the formation of moral ideals in the field of human relations.

It is only in a team that a moral environment develops in which a child develops a relationship of responsible dependence, and, consequently, the best conditions for the formation of the ability to identify himself with another person.

The teacher must devote a lot of time and effort to the creation of a children's team, plan its development, and find the most optimal forms of self-government.

Caring for another person is successfully implemented in the community of older pupils and kids. It involves mutual care and joint activities that bring satisfaction to both parties. Especially useful is the individual patronage of the elders over the little ones.

Relationships with other teachers are also an important source of the moral experience of schoolchildren. For children, the attitude of the educator to others is a moral model of the attitude of a person to a person, which cannot but “infect” children, and not influence their relationship to each other.

The highly moral attitude of the educator to the pupils is an important catalyst for the educational process, and because such an attitude contributes to the most profound, conscious assimilation by the growing personality of the ideas and requirements that the teacher carries.

Psychologists confirm that children's attitude to requirements depends on their attitude to the one who demands. If the requirements come from a respected teacher who is spiritually close to the students, they perceive these requirements as appropriate and personally significant. Otherwise, children obey the demand under the pressure of the teacher, but this demand causes internal resistance in adolescents.

The most important source of life experience for schoolchildren is intra-family relations, reflecting the moral attitudes and spiritual values of parents. The possibilities of the educator in the restructuring of unfavorable intra-family relations, in providing their pupil with a successful emotional well-being in the family are limited. However, the teacher can make up for the lack of emotional comfort for such children with special warmth, attention, care in his other “family” - the class team. To do this, it is necessary to know all the pupils whose position in the family is unfavorable, to conduct special work with a team of teachers and students, if possible, to neutralize the negative impact of adverse family relations on the pupil, forming in him the correct views on the nature of intra-family relationships.

Art is an important source of moral experience for schoolchildren. It should be varied and constant, permeate the whole life of the child, saturate his soul with empathy for other people. Forms of such communication: listening to phonorecords, visiting theaters, art exhibitions, participating in competitions and festivals, school performances, ensembles, choirs, etc.

Art is absolutely indispensable in the formation of the consciousness and culture of the feelings of the individual. It expands, deepens and organizes the moral experience of a person.

From works of art, a growing personality draws a specific basis for various moral ideas, imposes on its own experience individual conflict situations captured in a work of art, and thereby enriches his moral consciousness. The role of art in accumulating the experience of empathy is indispensable. Art allows you to experience what each person, due to the limitations of his experience, cannot survive. Compassion for the heroes of works of art, rejoicing in their successes, suffering from their hardships, a person becomes emotionally richer, more responsive, insightful, wiser.

In addition, art creates for everyone the illusion of self-discovery of the truth, thanks to which the moral lessons contained in the work are deeply experienced and quickly become the property of the consciousness of the individual.

The development of the moral consciousness of children is also facilitated by their acquaintance with the life, work, moral positions of prominent people.

In the moral experience of the child, an important role is played by the material-objective space in which he is located. Order and cleanliness, convenience and beauty create a favorable psychological state.

Chapter 2 Humanism of the individualteacheras a condition for the effectiveness of the processspiritual and moral education

“Any teaching program, any method of education, no matter how good it may be,” writes K.D. Ushinsky, “that has not passed into the conviction of the educator, will remain a dead letter that has no power in reality ... There is no doubt that a lot depends on the general order in the institution, but the most important thing will always depend on the personality of the direct educator, standing face to face with the pupil: the influence of the personality of the educator on the young soul is that educational force that cannot be replaced either by textbooks, or moral maxims, or a system of punishments and rewards. of course, it means the spirit of the institution; but this spirit lives not in the walls, not on paper, but in the character of the majority of educators, and from there it already passes into the character of the pupils. [K.D. Ushinsky, 1939, pp. 15-16].

In the structure of personality, scientists distinguish three groups of qualities that are directly related to the teacher:

Social and general personal (ideological, citizenship, morality, pedagogical orientation and aesthetic culture);

Individual features of cognitive processes and their pedagogical orientation (pedagogical observation, thinking, memory, etc.);

Emotional responsiveness;

Volitional qualities;

Features of temperament;

State of health (O.M. Shiyan).

The integral quality of the teacher's personality, expressing his "educational power", the degree of his influence on the "young soul", can be considered "charisma" (I.V. Bestuzhev-Lada). Translated from Greek, the word harisma means "a mercy, a gift", in the Philosophical Dictionary (1994) it stands for "unusually great abilities or exceptional talents, perceived as the grace of God." Bestuzhev-Lada characterizes him as an exceptional, inspired talent, evoking in those around him (primarily among his pupils) a feeling of complete trust, sincere admiration, ennobling spiritualization, a willingness to follow what the teacher teaches, true faith, hope, love. [Bestuzhev-Lada, 1988, p. 132].

It's obvious that this question requires a special study. However, in line with the tasks set in the study, we carried out a brief analysis of the charismatic qualities of a number of well-known teachers on the basis of existing characteristics. We were faced with the task of identifying their most common features, since it is obvious to us that "pedagogical charisma" is a prerequisite for the teacher's humanistic intentions. Betskoy I.I. (1704-1795). He was a living example of high moral qualities, considering the basis of education "a good mentor." He dealt with the pupils "with all quietness and courtesy." He studied the character and interests of each pupil, made observations, made notes about their behavior, natural talents, success in science and morals. May K.I. (XIX century) He was the soul of the gymnasium he created, proclaiming the words of Ya.A. Comenius: "First love - then teach." He himself strictly followed this motto. An important personality trait of May as an educator was a consistently impartial approach to different students. He knew how to "stand in a simple and frank" relationship with each pupil, instill in his pupils a love for the truth, respect for himself and teachers.

Rachinsky S.A. (1833-1902). He believed that the "power of education" is, first of all, an internal strength. I have never been just an expert. "The range of his mental and heart interests was infinitely and indefinitely diverse. He was a philosopher in his life's work, especially in practical philosophy, expressed in deeds." (V.V. Rozanov). Korczak J. (1878-1942). The child, his interests and needs were in the center of his constant attention, which contributed to the creation of an atmosphere of mutual understanding and humanity. He set the welfare of the child as the goal of his life. The most characteristic feature of his pedagogy is the passionate struggle for the rights of the child, especially the child in need of care. His attitude to business is characterized by deep disinterestedness and extreme selflessness. Bryukhovetsky F.F. (1915-1994). He was the "organizational and emotional leader" of the team he headed, a generator of ideas, attracted people with his personality. He was restrained and irreproachably tactful towards children and teachers, served as an example of attitude to business. He was the soul of the teaching staff he created.

Katolikov A.A. (1941-1995). He lived one life with the team he led, most of all he valued natural, unobtrusive forms of communication and education. He showed the highest examples of self-sacrifice, complete dedication. Was a generator of ideas.

Although the characterizations given are incomplete, they give some idea of pedagogical "charisma". The teacher, who possesses it to an exhaustive extent, is distinguished by the following qualities: bright individuality; selfless, selfless, sacrificial love for children; inner strength, integrity, purposefulness, attracting children and adults; "organizational and emotional" leadership; asceticism; unselfishness; the ability to generate ideas and captivate them; breadth and depth of interests, a holistic worldview; confidence in his mission, in the correctness of his chosen path.

In general, it can be noted that a teacher endowed with "charisma" is distinguished by a high degree of tension in his inner life, transpersonal aspiration (spirituality), and an exalted nature of the spiritual and moral sphere. He is also characterized by a creative attitude to children, to his work, to the world as a whole. But, above all, he knows how to treat himself creatively as a person: the use of his own "human material" (properties of the mind, heart, will), the degree of "collecting himself" (G. Pomerants) reaches its highest form in such a teacher. Obviously, the "charisma" of the teacher, as the highest degree of pedagogical talent, is associated with his humanistic priority.

The teaching profession requires a constant expenditure of internal energy, emotions, love. Therefore, it is necessary to develop the teacher's emotional and motivational sphere, which is given insufficient attention in the system of teacher training and retraining. This is one of the main personal tasks in the humanistic paradigm of education and a prerequisite for the effectiveness of the implementation of spiritual and moral education. "There is some special way of communication of the soul through the heart. - writes F. Recluse. - One spirit affects the other with a feeling." If a teacher is not very emotional, if his “heart sphere” is not developed, if his feelings are shallow, he will not be able to influence the inner world of a teenager. The authoritarianism of the teacher, according to Yu.P. Azarov, is associated with a low level of culture of the teacher and is a consequence of the predominance of his rational-empirical style of thinking. .

An important role in understanding the problem is played by the principle of self-development, formulated in the cultural-historical theory of the formation of the psyche and consciousness by L.S. Vygotsky. (Vygotsky, 1986). Humanistic ideas are reflected in the psychological theory of personality by A.N. Leontiev (Leontiev, 1981) and S.L. Rubinshtein (Rubinshtein, 1973), conceptual ideas of "human knowledge" B.G. Ananiev (Ananiev, 1977), in the theory of the development of the child's personality L.I. Bozhovich, V.V. Davydova, D.B. Elkonina and others. The interpretation of the humanistic nature of the teacher's activity, his personality is reflected in the works of Sh.A. Amonashvili, V.V. Zankova, V.A. Kan-Kalik, E.V. Kuzmina, Yu.N. Kulyutkina, L.M. Mitina, A.K. Markova, G.S. Sukhobskaya and others.

The development of the idea of teacher's humanism can be found in the works of such scholars and educators as Yu.K. Babansky, V.I. Zagvyazinsky, M.I. Danilov, V.V. Kraevsky, V.A. Karakovsky, I.Ya. Lerner, Z.I. Malkova, E.I. Monoszon, A.V. Mudrik, N.D. Nikandrov, L.I. Novikova, Z.I. Ravkin, V.A. Sukhomlinsky, V.A. Slastenin, G.N. Filonov, G.I. Schukina, E.A. Yamburg and others. Much attention is paid to the disclosure of the problem of the personality of a teacher in the matter of upbringing and education in the works of V.A. Sukhomlinsky. In particular, he wrote: “We, teachers, must develop, deepen our pedagogical ethics in our teams, affirm the humane principle in education as the most important feature of the pedagogical culture of each teacher. forgotten in many schools, although there is a lot of general talk about sensitivity, humanity, caring.I know the work of many schools, many teachers, and this gives me the right to assert that words about sensitivity are often only proclaimed, and, not being realized in practice, turn into demagoguery, chatter." . Being a world-famous humanist teacher, he always remembered that "children have their own scales for measuring joys and sorrows, good and evil", and that "the most desirable and dearest help for a child is sympathy, compassion, cordial participation. Indifference, the indifference shocks him." .

In his speeches and pedagogical works, V.A. Sukhomlinsky constantly wrote that the ethics of the teacher, his moral qualities are a decisive factor in the education of the personality of the student. He put his idea into practice, creating a unique pedagogical system in which every child, teenager, high school student got a real opportunity to prove himself as a highly moral and highly spiritual person. The art of education, he believed, lies in the ability of a teacher to open literally before everyone, even before the most ordinary, most difficult in intellectual development of the pet, those areas of development of his spirit, where he can reach the top, express himself, declare his "I". One of these areas is moral development. Here, the road to the heights is not closed to any person, here is true and boundless equality, here everyone can be great and unique. .

The works of Z.I. Ravkin and representatives of his scientific school, as well as the research of L.Yu. Gordina, A.P. Kondratyuk, V.G. Pryanikova, Yu.V. Sharova, M.G. Yanovskaya.

In pedagogical innovations of the 70-80s, in the activities of talented representatives of the "pedagogics of cooperation" (Sh.A. Amonashvili, I.P. Volkov, T.I. Goncharova, I.P. Ivanov, E.N. Ilyin, V. A. Karakovsky, S. N. Lysenko, M. P. Shchetinin, E. Ya. Yamburg, etc.) have already expressed the personality traits of the humanistic position of the teacher, laid the theoretical and practical basis of the humanistic paradigm of Russian education, identified the main characteristics of the humanistic personality. These include creative thinking, dialogue communication, "transformative abilities", pedagogical reflection, positive ethical qualities (virtues), high value attitudes (patriotism, citizenship, love for children.

The formation of these qualities is associated, first of all, with a change in motivational and value orientations, a departure from authoritarianism. Overcoming the old style of relations, which, according to Yu.P. Azarov, factors such as a low level of culture, an attitude to achieve results by any means, ignorance of the child's psychology, etc. is associated primarily with the development of the affective-emotional sphere of the teacher, as mentioned above. It can be added to the above that the trend towards verbalization and rationalization of education has affected not only the content of education, but also the personality of the teacher. In today's situation, it is appropriate, together with P.P. Blonsky to exclaim: "Teacher, become a man!"

Let us dwell in more detail on the development of "human in man" in its pedagogical aspect.

Creative thinking. It involves the development of a categorical vision, which contains an impulse to constantly go beyond the given, beyond the visual image. Creative thinking consists in the formation of "the ability to see the whole before its parts" (Davydov, 1986). Since the whole is always greater than the sum of its parts, no matter how differentiated it may be in the future, it provides impulses for limitless creativity. Ya.A. Comenius considered knowledge as a movement from opinion, i.e. imaginary knowledge, to true knowledge, "scientist". The idea of a categorical vision of the world in a pedagogical interpretation is currently being developed by B.M. Bim-Badom, L.M. Klarina, V.A. Petrovsky and others.

Dialogue communication. It is based on the recognition of the polyphony of the real world. According to M.M. Bakhtin, the most important thing in a person's life occurs at moments of "non-coincidence with oneself", split, incompleteness, at moments of internal dialogue. The self-consciousness of a person is a complex "conglomerate" of voices belonging to people who are significant for the person. The question is, says A. Sidorkin, whether these "voices" are talking to each other or ignoring each other. He considers the development of internal dialogue as one of the criteria for personality development. At the same time, a person is included in the world around him, he is constantly interconnected and interacts with it. The intensity, breadth and depth of the external dialogue will be determined by the development of the internal dialogue. The orientation of the teacher to the child, to his values and norms gives their communication the status of intrinsic value, serves as a prerequisite for personality-oriented interaction.

"transformative ability". They manifest themselves to the greatest extent in the situation of "transferring the social situation into a pedagogical one" (Shchurkova, 1998), which means introducing pedagogical corrections into it, its interpretation. At the same time, the circumstances do not change, but the attitude towards the circumstances changes. “The point is not,” writes N.E. Shchurkova, “that children do not know that adults fight, steal, be lazy, drink, offend each other, but that, knowing these circumstances, they would establish and manifest in real behavior, their value attitude towards them within the framework of modern culture. The ability of a teacher to see "above" a particular situation, to clarify its higher, spiritual meaning, to find in it an inner, personal meaning and to convey his feeling and vision of the world to students, thereby transforming it, creatively rethinking it, is the most important "transformative ability".

Pedagogical reflection. It includes a number of interrelated moments: the teacher's awareness of the true motives of his activity; the ability to distinguish their own difficulties and problems from the difficulties and problems of students; the ability for empathy as an active involvement in another in his experiences and decentration as a mechanism for overcoming egocentrism and the process of transforming the meaning of images, concepts and ideas by taking into account other points of view (cognitive perspectives) by a person; assessment of the consequences of their own personal influences on students.

Positive ethical qualities (virtues). As noted above, virtues are stable characteristics of a person, indicating its compliance with the ideal norm of human existence (P. Igumnov). There are natural, acquired and charismatic virtues - depending on the various states of a person; ascetic, moral (or ethical) and spiritual - depending on their nature. Mutually complementing and predetermining each other, the virtues constitute a dynamic unity and serve the goals of the moral improvement of the individual. In their integral coverage, all virtues represent a system of spiritual and moral values, in which each virtue is both the highest quality of a person and a sign indicating its value orientation. The principle of perfection is common to them. Thanks to him, all the virtues, potentially and actually included in the internal structure of the personality, constitute a single system of values. Purely pedagogical virtues? patience and love.

High value attitudes (patriotism, citizenship, love for children). In the essence of his vocation, the teacher is a faithful citizen of his Fatherland. Love for the motherland, knowledge of its history and traditions is a great educational force, so the teacher himself must be a patriot and use every opportunity to strengthen the sense of patriotism in children, the desire and readiness to serve the Fatherland with labor and deeds. Citizenship implies the priority of socially significant tasks over personal ones, civic activity, the legal culture of the teacher, collectivism, adherence to principles.

Love for children is the hallmark of a teacher, being the living force that spiritualizes everything that happens and turns the school into a good family. If the teacher is imbued with true love (disinterested, selfless, faithful, edifying, patient, condescending, serious, affectionate - a characteristic of S. Mitropolsky), his influence will be strong and fruitful. The fruits of such love will be mutual love, affection, trust, free, without coercion, obedience of students. “I knew neither the order, nor the method, nor the art of education, which would not be the result of my deep love for children,” wrote I.G. Pestalozzi. . "If teachers treat their students with love," YA Komensky noted, "then they will win their hearts." .

1. Try to understand that they are children, and therefore behave like ordinary children.

2. Try to accept the child as he really is - with "pluses" and "minuses", with all his features.

3. It is possible to find out more fully why he became "like that", and try to "work out" in himself understanding, compassion and sympathy for the child.

4. Find the positive in the child's personality, express confidence in him, try to include him in the general activity (with a predictable positive assessment).

5. Establish personal contact through non-verbal communication, create "success situations", provide positive verbal support to the child.

6. Do not miss the moment of a verbal or behavioral-emotional response on his part, take an active part in the problems and difficulties of the child.

The issue of "pedagogical love" and the phenomena that exist under this name requires a special, in-depth analysis. “Pedagogy should not be limited to traditional general and little meaningful appeals and maxims about the need for love for children,” V.M. Galuzyak and N.I. Smetansky point out in their article on the problem of the teacher’s personal reference. ", they, as a rule, have little effect on the actual practice of pedagogical relations. Detailed and thorough studies of the real complexity, multidimensionality, and often inconsistency of the emotional relationships that are formed between the educator and children and have a decisive influence on the development of the individual are needed." . It is impossible not to agree with this position of scientists.

"Pedagogical love" is a "special case" of the teacher's manifestation of "kind attention to the world" (M.I. Prishvin), i.e. such an attitude to reality, which is characterized by a sincere interest in people, phenomena and events and genuine participation in them, including them in the system of internal semantic and emotional connections. At the same time, an opportunity is realized for the individual to see their unique, exclusive and at the same time objective place in their own life.

The foregoing allows us to conclude that the humanization of the external conditions of the educational process is inextricably linked with the internal humanization of its main subject - the teacher, which finds expression in strengthening the humanistic orientation of his personality. The humanistic value orientations of the teacher became the subject of a special study by N.P. Gapon (1990). The researcher notes that such an orientation of the teacher's personality implies:

Shift of personal status from the position of a passive consumer of spiritual values (object) to the status of a socially active accomplice and creator of spiritual life;

Change of the monologue scheme in the system of human relations, transition to the position of the subject of interaction;

True personal development.

The humanistic value orientation, according to Gapon, lies in the unity of the personal way of life and forms of pedagogical cooperation.

In this context, the statement of A.V. Mudrik that the teacher's attitude to himself, along with his attitude to the world around him and other aspects and ways of self-realization, is the main result of the educational process. (1982). He believes that a teacher becomes a person capable of influencing another person, with a certain, fairly high level of self-esteem. . Positive self-image, self-love is just as important for a teacher as love for a child.

Sincerely treat the pupil and frankly express your positive attitude towards him;

Help the pupil to realize the goals of his own development and achieve the transformation of these goals into the motives of his activity;

Collaborate with pupils in planning pedagogical activities, including educational ones, turning them into co-authors of the educational process, responsible for its results;

Organize the educational process with maximum convenience for students, even if this infringes on the interests of the teacher. .

It is necessary to dwell on such an essential characteristic of a teacher as spirituality.

A special article by B.Z. Vulfova. . In it, the author gives the following definitions of this concept: pedagogical spirituality is the maximum human in the professional performance of a teacher; mutual respect between teacher and student; unconditional faith in the child's abilities; the ability to be surprised; willingness to sincerely admire (the student's achievements, the success of a colleague, the success of the school, the dedication of parents); the ability not to be embarrassed by their human manifestations - anger, shame, humor - and their weaknesses; professional anxiety; conscience and dignity; intelligence; ability for professional reflection. Professional pedagogical spirituality, the scientist concludes, is a complex state of the teacher's inner world.

V.V. Zenkovsky speaks of spirituality as a creative force in man. Spiritual life, in his opinion, consists in striving for the absolute and the infinite, which is the core of the personality and the source of its self-development. “The beginning of spirituality in a person,” he writes, “is not a separate sphere, is not some kind of special and isolated life, but is a creative force that entelechially permeates the whole life of a person (both soul and body) and determines a new “quality” of life. The beginning of spirituality is therefore the beginning of wholeness and organic hierarchy in man... He does not single out "pedagogical spirituality" in particular, but names such features of this concept that can be classified as "pedagogical spirituality":

1. deep sincerity, close connection of a good disposition of the heart and deeds;

2. reasonableness of all vital manifestations, contempt for unreasonable, animal manifestations of the lower part of nature;

3. attitude towards self-sacrifice, towards serving common goals (God, Fatherland and neighbors);

4. aesthetic attitude to the world, the desire for beauty and harmony in everything.

In our opinion, pedagogical spirituality, like spirituality in general, should imply the teacher's aspiration to achieve non-personal, absolute goals (first of all, to achieve holiness as the ultimate result of the development of the spiritual principle in a person) in pedagogical activity. The spirituality of a person is closely related to her "charisma". In the dyad "humanism - spirituality" spirituality appears as an integral characteristic of the personality, which testifies to its higher, spiritual intentions, the purpose and object of which are beyond the limits of existing existence. Humanism represents comes from the consciousness of man and has its value as its object and goal. Humanism is a step towards the formation of spirituality, it certainly "humanizes" the system of human relations with the world, the system of its connections with the natural, socio-cultural and spiritual spheres of being, teaching to love "the world and what is in the world", to appreciate it at its true worth .

In modern pedagogical science, the concept of "spirituality" is far from fully comprehended theoretically. In ordinary pedagogical consciousness, it is identified with morality, intelligence, God-seeking, love of antiquity. Eastern philosophy added here the association with mysticism, magic, yoga, Western (transpersonal) psychology added another meaning - "the highest type of transpersonal experiences." The most expansive interpretation of this word comes down to the fact that it is understood as the total set of products of consciousness. By "humanistic spirituality" is meant the participation of the individual in the world in all its manifestations reflected in humanistic ideas.

Humanity as the basis for the upbringing of the younger generation. Preparing the next generation for family life. Modern approaches to education

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1.1 Moral education: an essential characteristic

1.2 The main sources of moral experience

And, on the contrary, if the students were witnesses of the teacher's indifferent or tactless attitude towards their classmates, the moral development of adolescents is seriously damaged.

Various moral attitudes, assimilated in the educational process, are, as it were, tested in extracurricular activities. Their expediency is checked, aspects of certain moral provisions are revealed with greater obviousness. This ensures the translation of knowledge into beliefs.

It is only in a team that a moral environment develops in which a child develops a relationship of responsible dependence, and, consequently, the best conditions for the formation of the ability to identify himself with another person.

The teacher must devote a lot of time and effort to the creation of a children's team, plan its development, and find the most optimal forms of self-government.

Caring for another person is successfully implemented in the community of older pupils and kids. It involves mutual care and joint activities that bring satisfaction to both parties. Especially useful is the individual patronage of the elders over the little ones.

The highly moral attitude of the educator to the pupils is an important catalyst for the educational process, and because such an attitude contributes to the most profound, conscious assimilation by the growing personality of the ideas and requirements that the teacher carries.

Art is absolutely indispensable in the formation of the consciousness and culture of the feelings of the individual. It expands, deepens and organizes the moral experience of a person.

In addition, art creates for everyone the illusion of self-discovery of the truth, thanks to which the moral lessons contained in the work are deeply experienced and quickly become the property of the consciousness of the individual.

The development of the moral consciousness of children is also facilitated by their acquaintance with the life, work, moral positions of prominent people.

In the moral experience of the child, an important role is played by the material-objective space in which he is located. Order and cleanliness, convenience and beauty create a favorable psychological state.

Chapter 2 Humanism of the individualteacheras a condition for the effectiveness of the processspiritual and moral education

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