The relationship between culture and pedagogical activity as a historical and pedagogical problem. The role of the teacher in the modern sociocultural space

Each pedagogical term has its own history and appears in a certain context. The phrase “developmental education” owes its origin to the domestic psychologist V.V. Davydov and was first heard in the 60s of the twentieth century.
The sixties, as you know, were a special period in the history of our country. This is a decade of democratic changes, a surge in the activity of the intelligentsia (then still Soviet) and the public life of the country.
During such historical periods, society usually begins to reconsider its attitude towards the individual and the problems of education. And here in pedagogical dictionary The word “development” penetrates, forcing the stable and generally accepted term “formation” to take its place.
The stylistic difference is obvious. Behind “formation” is the rigid, directive activity of the teacher-subject, addressed to the child-object. You can “shape” (or “mold”) bricks from clay, pies from dough, a doll from a log. What about the child? The comparison of a child, especially a small one, with clay has taken root in our speech. It expresses an inescapable desire for pedagogical voluntarism.
The term “development” comes from a different value system. He seems to draw our attention to the fact that the child is not at all amorphous clay. Certain forces operate within him (from the moment of birth, and now it turns out that even before birth) that allow him to respond or not respond to our pedagogical efforts.
In this sense, the child is certainly a subject of the pedagogical process, i.e. active actor. And “developmental education” is education aimed at development. This was the deep humanistic meaning of the term “developmental education”, “launched” with the light hand of V.V. Davydov into teaching practice.
Nowadays, the term “developmental education” has firmly entered the domestic pedagogical dictionary. But “today,” writes Yaroslavl scientist G. Selevko, “the use of the term “developmental education” is so diverse that a special study is required to understand its modern meaning.”
In this and subsequent issues we will introduce readers to pedagogical systems that define themselves within the framework of the developmental learning paradigm.
Perhaps our readers will be able to get an idea of ​​the content that is put into the words “developmental education” in our time.
We asked Doctor of Psychological Sciences Viktor GURUZHAPOV to talk about the concept of the cultural-historical school.

- Viktor Aleksandrovich, can the concept of a school of a cultural-historical type be considered an integral part of cultural-historical pedagogy?

Yes. The concept we created in collaboration with V.V. Rubtsov and A.A. Margolis, is designed for a continuous educational cycle, starting from the preschool period (from 4-5 years old) until the end of high school.
It is based on the idea that children at a certain age must experience certain types of learning that have existed in cultural history. Hence the name - cultural-historical school. In addition, this concept is based on the ideas of cultural-historical psychology, the founder of which is L.S. Vygotsky.

- That is, it is assumed that each culture had its own way of teaching children and that there are certain psychologically adequate forms of education for each age, which the child perceives better at one or another stage of his development. Could you give some examples?

Where does training begin? From mastering ritual actions. That is, exactly the same as in primitive culture. What does this mean? For example, we want to teach children how to brush their teeth. It is useless to explain to a small child why this should be done. The rational reasons for observing the rules of personal hygiene will not be clear to him for a long time. The only explanation is that it is supposed to be done this way. In the morning, mom, dad, grandma, or, if the situation is playing out in kindergarten, the children of the group must brush their teeth. This is a rule, a ritual. It's necessary. This is how everyone does it in our society. So we brush and brush our teeth.
In primitive society, ritual was the main form of transmission to new generations of important norms of social existence.

- And in our culture, what age of children is characterized by ritual as an educational form?

The ritual form of education is used at any age. After all, a person who does not master one or another form of ritual behavior often finds himself outside of society. Another thing is that for children, ritual is the main form of mastering the norm. At other age levels, other forms of learning arise. But preschool age, among other things, is a sensitive period for learning the norms of social behavior. If at this time the child does not learn to take care of himself, use hygiene products, eat carefully, and be polite, in subsequent periods it will be difficult or impossible to catch up at all.

The psychological literature describes the behavior of Mowgli children - foundlings who were “raised” by animals until a certain age. Children who “returned” to human society at age five or more older age, it was really impossible to teach how to eat at the table and use cutlery. A huge problem was teaching them how to use the toilet for its intended purpose.

Yes. And the easiest way to teach a small child is through ritual, if this ritual exists within a special space that we can specifically build in pursuit of our educational goals.

- What educational forms does cultural-historical pedagogy offer for older children? For example, for children of primary school age?

At primary school age, the child enters a system of new relationships represented by the so-called “school-workshop”. From our point of view, some schemes that were accepted in the society of medieval culture are being implemented there. In the “workshop”, working next to the “master”, the child masters a certain norm of action. For example, learning to study. Here, in contrast to the first, preschool, stage, the action itself acquires a certain meaning and is perceived by the child as a certain way of working.
The teacher - the “master” - sets the canon of action, which the student imitates. This is precisely a canon, and not just an algorithm represented by a sequence of operations.

- Do you mean that the student tries to imitate the teacher as a model of behavior? After all, canon is a behavioral category?

Yes. One day I took a math lesson in a developmental education program. It was led by a male mathematician who had previously worked at the high school. The behavior of this teacher was built in accordance with classical ideas about what a mathematician should be - solid, reasonable, restrained, and possessing inner dignity. And, most importantly, his every word and movement must be evidence-based. You should have seen the children who were sitting in this lesson! They seem to have absorbed this style: they come to the board calmly and reason intelligently. And in all their actions one can see the same dignity, the same solidity. This is training from a master!

- How is cultural-historical pedagogy fundamentally different, for example, from Waldorf pedagogy? After all, there is also a postulate: “A child, in the process of his development, must go through all the stages of cultural development in a condensed form.” In other words, “a child in ontogenesis must repeat the main stages of cultural
phylogeny".

Waldorfs have their own, it must be said, rather unique ideas about the development of culture. But fundamental difference consists, perhaps, in the fact that we have a certain image of the cultural universe to which, as a result of our educational process, the child should come. We assign teachers a very active role in the educational process. Waldorfs proceed from the fact that the child initially has a desire for higher forms of existence that need to be helped to emerge and develop during the learning process. In this sense, they follow the child, and we indicate to the child the perspective space of movement. That is why our educational paradigm exists within the framework of developmental education. Within the framework of our system, at each age stage, it is necessary to develop in a child those qualities (new formations) that will become the basis for his development at the next age stage.
Waldorfs, for example, believe that the main quality of a child in preschool childhood is imagination. It already exists, is present in him. You just don’t need to stop it from manifesting itself.
We share the view that imagination is the most important quality for a preschooler. But this is not enough for us. Firstly, imagination is not at all present in a ready-made (even if “unmanifested”) form: it needs to be developed.
Secondly, no less important for a preschooler from the point of view of his life prospects is the development of voluntary actions.
Voluntary action is action within the limits of a cultural norm. How is the arbitrariness of actions expressed? It is that I plan my activities, choose the mode of these activities and act within certain cultural constraints. After all, it is very important that the child understands what a cultured person can do in what situation and what he cannot do. The child must develop the ability to change socio-cultural positions.
And finally, it is extremely important for a preschooler to learn to operate with so-called “sign-symbolic” means.

- Can you talk about this in a little more detail? What does this actually mean: sign-symbolic means?

What was Vygotsky talking about? By mastering symbolic means, a child masters universal human abilities. In relation to the psychology of preschool age, these ideas were most fully developed in the works of L.A. Wenger is a classic of our domestic psychological school.

I would like to look at the problem of a child’s mastering sign-symbolic means not from the point of view of psychologists, but from the point of view of practitioners. Our practitioners, as we know, are not privy to the depths of sign theories. Therefore, for them, a sign is, first of all, a diagram.
They told the teacher that it is useful for the child to work with diagrams and signs. Due to his understanding of the problem, he begins to draw icons and diagrams at every convenient and inconvenient occasion. For example, a child must make up a story. He already does his job very well. And the teacher reminds him everything: look at the diagram, look at the diagram. The child has already flown away in the development of the plot - rich, interesting, and everyone is pulling him by the legs to an unnecessary scheme, which in fact does not help him compose, but slows down his story.
Or the teacher offers the child cards that contain a diagram of the so-called “step-by-step actions.” But the child may not need it at all if he already has an idea of ​​the stages of his actions (for example, how to work during appliqué or how to clean the table after working in a painting class): he has done this many times already. The sequence of actions is already automated or easily predicted by him. And here the scheme has some kind of intrusive, I would even say, aggressive nature of the organization of space.

Of course, one can often observe situations in which the use of signs turns out to be unnecessary and even incorrect. Using a sign is generally not an easy matter. That is why I say that a sign acquires its real life only in a special “mythological” space.

- Can you explain what this is?

Well, for example, there is a well-known thesis: role-playing play plays a huge role in the life of an older preschooler. That's true. What, however, are we faced with? Because the child does not know how to transfer the skills acquired in role-playing games to other life situations.
And so we decided that these games and other types of children’s activities should be immersed in some unified semantic field. It should be an integral world with legends about its origin, with its own rituals, traditions and holidays, with diverse role-playing spaces and, naturally, with its own signs and symbols.
We called this world mythological space.
Moreover, according to our ideas, a child should be immersed in this space for quite a long time: for example, from five to ten years. Then we will be able to provide him with the opportunity to live a developing, dynamic life within the mythological space.
And so we created the “Country of Childhood”, in which we planned to teach and raise children, starting from the preparatory class for school - from the age of five. Year preschool education we considered it mandatory. This was the year of entry into the mythological space, the year of living in mythological reality. Because children of four, five and even six years old are characterized by a mythological perception of reality.
In the perception of older children, a shift is already taking place from mythological perception to communal, to more socially determined. They already know how to joke about a fairy tale. The five-year-old still firmly believes in the reality of gaming reality. The line between fairy tale and reality is still blurred for him.
Within the mythological space, signs and symbols have a very important ability: they can be transferred. Transfer from one activity to another, from one game to another, from a given situation to a new one.
And now five-year-old children find themselves in a certain environment built according to the principles described - in a mythological environment with a ready-made, developed mythology. Since this environment is built according to the type of “country”, “state”, it has a name, attributes (coat of arms, flag), its own map on which cities are indicated, its own management system, its own currency, its own banks.
And the children begin to master the mythology of this “country”. And along with the development of mythology, they learn to master the sign-symbolic means of a given mythological space.

- Can you give me a specific example: how does this happen?

As I said, “Childhood Country” has its own currency, its own toy money. This money can be “earned” within certain situations. In other situations they represent a medium of exchange. To use money as a medium of exchange, you need to enter into some ritual relationships.
All this is very complicated, and at first the meaning of money is completely unclear to a small child. At first he saves his “toy” money as badges of honor. Money, as already mentioned, can be earned in certain situations: for some good deeds, for special success in classes, etc. And the children compete to see who has the most money. At the same time, they are driven by purely sporting interest.
And suddenly they find themselves in a fair situation. Here it is revealed that these funny pieces of paper that they have saved up can be exchanged for a variety of things. But this is not so easy to do. For the exchange to take place, it is necessary to enter into some kind of ritual relationship. I have seen some very funny situations at these fairs. For example, the kid realized that he could buy himself a car. He goes up to the “counter”, hands over his toy money and asks for a car. The older child gives him the “goods”, counts out (counts out loud - this is an important condition for “working” as a seller!) the required number of pieces of paper, and returns the excess to the “buyer”.
And now the kid holds the car in one hand, the remaining money in the other and... doesn’t understand what’s going on. He doesn’t show any satisfaction with the “purchase” on his face. Just puzzled. The remaining money weighs on him. He doesn't know what to do with them next. He still doesn’t have the concept of a remainder!

- This is despite the fact that he lives in the world of commodity-money relations and goes to the store with his mother?

So in everyday life it is not included in the exchange process itself! And here the child determines his very existence and its course. This is a fundamentally new position.

- Why doesn’t he feel satisfied?

The ritual is not completed! The child had already learned that he had to give the money and buy the thing. Since he still has the money, he needs to do something else. And so he walks and walks in circles and finally makes a decision: to buy another car. Here it is!
It turns out that he has enough for another machine (and it doesn’t matter to him which one): he has just as much money left as he needs. And he takes both cars in one hand so that the other - the one in which there was a remainder - feels empty. And, having gotten rid of money, having received two cars, he finds true happiness. He runs to his people: “It worked! Bought!"
What happened? He performed a standardized action in a given mythological space. I did it myself, arbitrarily. This is a development situation.

- And you won’t be accused of instilling in your child a taste for commodity-money relations from an early age? How can early involvement of a child in exchange, in “buy-sell” relationships, have a harmful effect on his spiritual and moral development?

Instead of answering, I will tell you a story. One of the private schools, which was attended by the children of wealthy parents, decided to introduce a similar gaming system. Parents came to the meeting, sat, listened and said: “Why waste time on trifles? Why invent some kind of toy money? We will give our children real ones. Let them go to the fair!”
And nothing happened. No game. Why? Yes, because this real money is not included in this mythological space and does not have a symbolic meaning.

- Can't you play them?

You can't play.

- Such situations are typical for fairy tales, when a fairy-tale hero can use fairy-tale means only within certain limits. Remember Ellie with her glass slippers and magic hat? Or the same Harry Potter, who in the real world was a poor boy, and in the magical world - a rich heir?

Yes, yes, yes. But the child will have to find out these “protected” properties of the mythological space. After all, how did it happen? For some reason the child was not successful in earning toy money. And so he brings real money from home and tries to buy (!) toy currency with it. It will suit one child, then another. Neither agrees.
After all, toy money is the key to their personal participation in the game. And personal participation is the main value. Therefore, all accusations against us that we are developing commercialism in children are unjustified. Toy money does not serve greed or hoarding. This is a way to get involved live game. Can this be sold?
I want to emphasize one more important point. The participation of 4-5 year old children in fairs is not at all the same as economic games for high school students. They enter the situation completely differently, with a different internal charge, with different attitudes. What happens to children here and now as a result of such play cannot be made up for at another age.
Within the symbolic relationships of a given mythological space, they are capable of real noble deeds. For example, a teacher and children dream of purchasing something for their class (or group). But there are not enough class (group) funds for this thing. And then some child makes up for the shortfall from his toy money. As a result of this action, his score, of course, decreases. But authority rises disproportionately higher in comparison with losses. And then it becomes clear: in order to earn authority, you need to be able to sacrifice something. A very important discovery.

I will try to summarize the understanding of cultural-historical pedagogy that I learned from our conversation.
So, cultural-historical pedagogy offers an educational model within which methods that arise in different periods of human history are used to educate children of different ages. In accordance with what stage of cultural development a particular age of the child “reflects,” certain methods of introduction into modern culture are given preference.
On a practical level, cultural-historical pedagogy can be implemented in the form of a large game designed for a fairly long period of time. This game allows you to build a special gaming space, which you call mythological. In the play space, children of different ages realize their age-related needs and get the opportunity to realize and develop the personal qualities they need at the next age stage. In other words, in play the child’s perspectives receive a certain materialized form. A kid, for example, knows that successful useful activity will allow him to participate in fairs, have the right to vote in deciding important issues, and in the future - to run for “president”. In this game he also learns to reckon with and understand the “conventions” characteristic of human society. This is called the development of sign-symbolic means of culture.

With its mythological side, this play space is primarily aimed at children. Children of primary school age perceive the game in its social context. Presidential elections, activities in self-government bodies, etc. are important to them.
They clearly distinguish a game situation from a learning situation. (The main efforts of teachers in the preparatory years for school are aimed at this - to teach children standardized actions in a standardized environment.)

- How are classes structured in preschool groups?

Most activities involve travel. Traveling is a very convenient way to conduct classes. They allow you to present material in large blocks and integrate different disciplines. For preschoolers, such integration is very important.

- Traveling - literally or figuratively?

In the sense that children do not sit at their desks unnecessarily, but move in some space on the map.

- And as part of a journey, the appearance of a map is quite organic: a real traveler will not take a step without a map. And the map is a symbolic image of space.

Yes. And there are special icons on the map that indicate certain actions. Children already know these icons and, therefore, know what tasks they will need to complete.
The teacher constantly offers the children new cards, changes the sequence of tasks so that excessive automaticity does not develop. And while traveling, children unnoticed by themselves master signs associated directly with future academic disciplines: plus, minus, greater than, less than, equal, etc.
Learning in such a situation occurs unobtrusively, within the play context, within the event in which the child is immersed.
In general, I believe that learning is an event. What is a truly talented teacher? The fact is that he knows how to initiate an event, and then live in it with the children.
And the concept of cultural-historical pedagogy makes it possible to realize this most important principle.

The conversation was conducted by Marina AROMSHTAM

S.A. Aleshina

Pedagogical activity in the historical process has always been perceived as a special cultural practice. “Paideia” meant the path (guidance of this path, its organization) that a person had to go through, changing himself in the pursuit of the ideal of spiritual and physical perfection. Almost all cultures emphasize the importance of the “second birth” of a person and the role of the teacher in this act. A meeting between a student and a teacher is an extraordinary act. The teacher, according to the ideas of the Talmudists, is placed higher in respect and veneration of his person than the father and mother. A person owes his physical, earthly existence to his parents, i.e. temporary life, and to the mentor - spiritual and eternal life. According to Maimonides, a teacher who leaves the children and goes away, or engages in other work with them other than teaching, or generally sloppily, negligently deals with them, belongs to the category of those about whom it is said: “Cursed is he who does God’s work with deception.” ". The teacher shares his knowledge, gives it, and does not broadcast it. Above the entrance to Plato’s Academy was inscribed the famous formula “Let no geometer enter.” In the modern world, there are no mechanisms that protect the educational space from people who are not knowledgeable, who are not familiar with the depths of professional and pedagogical knowledge. According to the figurative expression of I. A. Kolesnikova, the opposition of “sacred and profane” in the pedagogical field disappears as society democratizes and liberalizes. This, in particular, applies to the modern sociocultural and educational situation in Russia.

One of the signs of a total crisis in education was the loss of cultural foundations pedagogical activity and a sense of belonging to a particular educational culture. Training and education in mass practice begins to be carried out intuitively, spontaneously, or even outside the cultural field of the profession, as illustrated by examples of teacher ignorance, cruelty, and pedagogical helplessness not only in our country. The era dominated by the project principle is characterized by “loss of historicity as a dimension of human existence.” Shakespeare's metaphor “the chain of times has broken” is fully applicable to the current state of education, in innovative aspirations, paradoxically, not noticing the danger of destroying the usual cultural and pedagogical ties.

In response to the increasingly complex challenges of the time, the cultural and pedagogical foundations of teaching are rapidly being simplified. Educational traditions, symbols, and attributes are disappearing and losing their inner meaning. The human element of teaching activity is depreciated in the competitive conditions of a market economy. Methods of teaching and education that have been tested for centuries and described in detail in historical sources are no longer known to many teachers. As a result, a conversation with a student turns into one of the most difficult pedagogical genres, the development of student self-government becomes a problem, and the focus on the child’s personality and respect for him is regarded by some participants in pedagogical excellence competitions as an innovation.

We believe that the study of pedagogical heritage is necessary for everyone involved in the educational field. Students preparing to become teachers and educators, teaching practitioners, researchers and education managers, government officials on whom the formation of educational policy and strategy depends. The history of pedagogical culture as a field of knowledge is multifunctional in its potential impact on the quality of professional activity. In addition to the educational function that lies on the surface, it performs the function of humanitarization. The latter is inherent in the opposition (ambivalence) of culture as an integral repository of pedagogical experience, in the existence of a range at the poles of which are secular and confessional education, free and totalitarian education, “human” and machine learning. The cultural context of consideration of educational phenomena and processes always correlates with the uniqueness of a particular subject of pedagogical activity, is value-oriented, defined in time and space, and polyphonic, which fully corresponds to the characteristics of the humanitarian type of thinking.

The history of pedagogical culture plays the role of an intermediary between the volume of human experience and an individual teacher (educator) in his professional development, thereby performing a professional development function. The formation of mental processes is culturally mediated by historically complex activity (L. S. Vygotsky). If, by analogy with the zone of proximal development, we talk about the zone of proximal professional development of a teacher’s personality, inclusion in a dialogue with culture is perceived as a universal developmental mechanism. Mastering a profession turns into a movement from a culturally determined vision of the world to culturally determined action. Historically, this resonates with the understanding of culture as “a purposeful activity to awaken forces dormant in an object and as a certain degree of development of this activity.” This meaning, as officially recorded for the first time in Russia, is given in the “Pocket Dictionary of Foreign Words” by N. Kirillov (1846) [cit. from: 9, p. 12].

Understanding the historical meaning and cultural contexts of educational processes contributes to the formation of an internally consistent pedagogical picture of the world, provides additional cultural grounds for choosing a professional position, understanding the boundaries of one’s competence, i.e. for professional self-determination. The property of culture to be the “sphere of works” and the sphere of “addressed being” allows the teacher not only to construct an address to students (pupils) as an author’s essay, but also to enter into spatially dispersed, time-delayed communication with the world. In this case, the communicative function of pedagogical culture comes to the fore. Moreover, cultural dialogue can take place at a variety of levels (eras, national cultures, individuals).

During the spatio-temporal dialogue of cultures, the function of continuity is updated. Cultural-historical discourse combines three time dimensions: teaching experience past, pedagogical “present” and educational future, presented in innovative models. The accumulation and integration into the field of culture of pedagogical achievements belonging to different eras, peoples, and states ensures the growth of the educational potential of humanity as a whole.

The axiological function of historical and pedagogical knowledge is determined by its ability to serve value guide selection of cultural foundations and criteria for assessing pedagogical phenomena. Elementary ignorance of history sometimes does not allow one to adequately evaluate a particular experience from a cultural perspective and decide whether it is worth borrowing. Bringing a European dimension to Russian system education, it is necessary to evaluate the proposed innovations according to the criterion of cultural conformity. As indicators for this criterion, the author proposes modernity (compliance with the challenges of the time), relevance (multi-level compliance with the cultural context), continuity (the ability to maintain and develop the cultural potential of domestic education). In a situation of an innovation boom, “cultural-historical knowledge can perform an expert-evaluative function, preventing “reinventing the wheel” and the introduction of pseudo-innovation, confirming the feasibility of retro-innovation activities” [ibid.].

The presence of the fact of innovation in education is revealed only in comparison with the context of world and national pedagogical culture, since in all areas of activity the absence of historical and cultural prototypes and analogues serves as an indicator of authorship and fundamental novelty. In turn, the discovery of historical parallels allows us to predict possible consequences introduction of certain innovations and alternatives.

Turning to the history of pedagogical culture becomes an additional chance to introduce cultural and historical meanings into the consciousness of key agents of education modernization. The vector of its changes cannot be built only on the basis of today's challenges. First, you need to understand the historical roots of what is happening in the educational space. Reading some modern projects and concepts of education brings to mind the lines of L. N. Modzalevsky, written in the 19th century: “Only ignorance of history and disrespect for it could produce those Don Quixotes in education, of which we have had quite a few recently, and which sometimes, despite all the nobility of their aspirations, only harm the correct development of pedagogical work in our fatherland.”

In order for the historical volume of professional culture to grow into teachers’ everyday life, the corresponding content must become a normative part of the multi-level system of higher education. vocational education at all its stages. We agree with the opinion of I.A. Kolesnikova, who negatively evaluates the fact that today the list of educational profiles does not include the history of pedagogy as a separate area of ​​training. In the text of the Federal State Educational Standard for Higher Professional Education (050100), indirect mention of it is present only at the undergraduate level. In the column “Projected result of development” it is said that the bachelor must know “the development trends of the world historical and pedagogical process, the features of the current stage of development of education in the world.” At the same time, the requirement of “general culture” (general cultural competence, general cultural level) is not sufficiently supported by cultural grounds. It is unclear what educational culture we're talking about in pedagogical standards. What is its space-time “dimension”? What is surprising is the difference in the content of standards between the actual “professional” (PC, SPK) and “cultural” (OC) dimensions. It is significant that during the discussion of the new generation of standards, cultural and historical arguments were practically not heard. It seems that in the teacher training system one of the fundamental pedagogical principles - the principle of cultural conformity - ceases to operate. Perhaps because it conflicts with international trends in standardization and unification of professional competencies.

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Plan

Introduction

1. Personal and creative component of professional and pedagogical culture

2. Features of the teaching profession

3. Prospects for the development of the teaching profession

Conclusion

List of used literature

Introduction

The position about the important, determining role of the teacher in the learning process is generally accepted in all pedagogical sciences. The term "pedagogy" has two meanings. The first is the area of ​​scientific knowledge, science, the second is the area of ​​practical activity, craft, art. The literal translation from Greek is “schoolmaster” in the sense of the art of “leading a child through life,” i.e. teach, educate him, guide his spiritual and physical development. Often, along with the names of people who later became famous, the names of the teachers who raised them are also named. .

As P.F. Kapterov emphasized at the beginning of our century, “the personality of the teacher in a teaching environment takes first place; certain properties of him will increase or decrease the educational impact of teaching.” What qualities of a teacher were identified by him as the main ones? First of all, “special teaching qualities” were noted, to which P.F. Kapterev attributed “scientific training of the teacher” and “personal teaching talent”.

The first property of an objective nature lies in the degree of knowledge of the teacher of the subject being taught, in the degree of scientific training in a given specialty, in related subjects, in broad education; then in familiarity with the methodology of the subject, general didactic principles, and, finally, in knowledge of the properties of children's nature with which the teacher has to deal; the second property is of a subjective nature and lies in the art of teaching, in the personal pedagogical talent of creativity. The second includes pedagogical tact, pedagogical independence, and pedagogical art. A teacher must be an independent, free creator who is always on the move, in search, in development.

Along with the “special” properties that were classified as “mental”, P.F. Kapterev also noted the necessary personal - “moral-volitional” properties of a teacher. These include: impartiality (objectivity), attentiveness, sensitivity (especially to weak students), conscientiousness, perseverance, endurance, self-criticism, genuine love for children.

In educational psychology, the most important social role of the teacher, his place, functions, in society is emphasized and the requirements placed on him and the social expectations formed in relation to him are analyzed. Accordingly, professional pedagogical training and self-training of teachers are considered as one of the leading problems of educational psychology.

An analysis of the general situation of pedagogical work at the present time, showing the selfless work of the teacher and his involvement in improving education, unfortunately, does not provide grounds for optimism. This is, in particular, due to the fact that not all teachers possess many of the required qualities (especially their property) and, what is very serious, with the initial reluctance of some teachers to work as a “teacher” and the accidental choice of this profession. They remain just as “random” in their professional activities.

Consequently, the question arises of conducting targeted, professional ongoing training and self-preparation of teachers for teaching activities, primarily in terms of awareness of oneself as its subject, the formation of pedagogical self-awareness. Pedagogical self-awareness includes the image - “I”: ideal and real, and constant correlation as a process of approaching the ideal object of pedagogical activity.

1. Personal and creative component of professional and pedagogical culture

Representing the constantly enriching value potential of society, pedagogical culture does not exist as something given, materially fixed. It functions by being included in the process of a person’s creatively active mastery of pedagogical reality. The professional and pedagogical culture of a teacher objectively exists for all teachers not as a possibility, but as a reality. Mastery of it is carried out only by and through those who are capable of creatively deobjectifying the values ​​and technologies of pedagogical activity. Values ​​and technologies are filled with personal meaning only in the process of creative quest and practical implementation.

In modern science, creativity is considered by many researchers as an integrative, system-forming component of culture. The problem of the relationship between personality, culture and creativity is reflected in the works of N.A. Berdyaev. Considering the global issue of interaction between civilization and culture, he believed that civilization in a certain sense is older and more primary than culture: civilization means a social-collective process, and culture is more individual, it is associated with the individual, with the creative act of man. N.A. Berdyaev saw the fact that culture is created by the creative act of man as its ingenious nature: “Creativity is fire, but culture is the cooling of fire.” The creative act is located in the space of subjectivity, and the product of culture is in objective reality.

The creative nature of pedagogical activity determines a special style of mental activity of the teacher, associated with the novelty and significance of its results, causing a complex synthesis of all mental spheres (cognitive, emotional, volitional and motivational) of the teacher’s personality. A special place in it is occupied by the developed need to create, which is embodied in specific abilities and their manifestation. One of these abilities is the integrative and highly differentiated ability to think pedagogically. The ability for pedagogical thinking, which is divergent in nature and content, provides the teacher with an active transformation of pedagogical information, going beyond the boundaries of the time parameters of pedagogical reality. The effectiveness of a teacher’s professional activity depends not only and not so much on knowledge and skills, but on the ability to use the information given in a pedagogical situation in various ways and at a fast pace. Developed intelligence allows the teacher to learn not just isolated individual pedagogical facts and phenomena, but pedagogical ideas, theories of learning and education of students. Reflexivity, humanism, focus on the future and a clear understanding of the means necessary for professional improvement and development of the student’s personality are characteristic properties teacher's intellectual competence. Developed pedagogical thinking, which provides a deep semantic understanding of pedagogical information, refracts knowledge and methods of activity through the prism of one’s own individual professional and pedagogical experience and helps to gain personal meaning of professional activity.

The personal meaning of professional activity requires a sufficient degree of activity from the teacher, the ability to manage and regulate his behavior in accordance with emerging or specially set pedagogical tasks. Self-regulation as a volitional manifestation of personality reveals the nature and mechanism of such professional personality traits of a teacher as initiative, independence, responsibility, etc. In psychology, properties as personality traits are understood as stable, recurring in different situations characteristics of an individual's behavior. In this regard, the point of view of L.I. Antsyferova on the inclusion in the structure of personal properties of the ability to organize, control, analyze and evaluate one’s own behavior in accordance with the motives that motivate it deserves attention. In her opinion, the more habitual a particular behavior is, the more generalized, automated, and abbreviated this skill is. This understanding of the genesis of properties allows us to imagine integral acts of activity with psychological dominant states arising on their basis as the basis of these formations.

Creative personality characterize such traits as willingness to take risks, independence of judgment, impulsiveness, cognitive “meticulousness,” criticality of judgment, originality, courage of imagination and thought, sense of humor and penchant for jokes, etc. These qualities, highlighted by A. N. Luk, reveal the characteristics a truly free, independent and active person.

Pedagogical creativity has a number of features (V.I. Zagvyazinsky, N.D. Nikandrov): it is more regulated in time and space. The stages of the creative process (the emergence of a pedagogical idea, the development, implementation of meaning, etc.) are rigidly interconnected in time and require an operational transition from one stage to another; If in the activity of a writer, artist, scientist, pauses between stages of the creative act are quite acceptable, often even necessary, then in the professional activity of a teacher they are practically excluded; The teacher is limited in time by the number of hours allocated to studying a specific topic, section, etc. During the training session, expected and unforeseen problem situations arise that require a qualified solution, the quality of which, the choice of the best solution may be limited due to this feature, due to the psychological specificity solving pedagogical problems; delay in the results of the teacher’s creative searches. In the sphere of material and spiritual activity, its result is immediately materialized and can be correlated with the set goal; and the results of the teacher’s activities are embodied in the knowledge, abilities, skills, forms of activity and behavior of students and are assessed very partially and relatively. This circumstance significantly complicates making an informed decision at the new stage of teaching activity. Developed analytical, predictive, reflective and other abilities of a teacher allow, on the basis of partial results, to foresee and predict the result of his professional and pedagogical activities; co-creation of the teacher with students and colleagues in the pedagogical process, based on the unity of purpose in professional activity. The atmosphere of creative exploration in teaching and student teams is a powerful stimulating factor. A teacher, as a specialist in a certain field of knowledge, during the educational process demonstrates to his students a creative attitude towards professional activity; the dependence of the manifestation of a teacher’s creative pedagogical potential on the methodological and technical equipment of the educational process. Standard and non-standard educational and research equipment, technical support, methodological preparedness of the teacher and psychological readiness of students for joint search characterize the specifics of pedagogical creativity; the teacher’s ability to manage personal emotional and psychological state and cause adequate behavior in students’ activities. The teacher’s ability to organize communication with students as creative process, as a dialogue, without suppressing their initiative and ingenuity, creating conditions for full creative self-expression and self-realization. Pedagogical creativity, as a rule, is carried out in conditions of openness and publicity of activity; The class reaction can stimulate the teacher to improvise and be more relaxed, but it can also suppress and restrain creative search.

The identified features of pedagogical creativity allow us to more fully understand the conditionality of the combination of algorithmic and creative components of pedagogical activity.

The nature of creative pedagogical work is such that it immanently contains some characteristics of normative activity. Pedagogical activity becomes creative in cases where algorithmic activity does not produce the desired results. The algorithms, techniques and methods of normative pedagogical activity learned by the teacher are included in a huge number of non-standard, unforeseen situations, the solution of which requires constant anticipation, changes, corrections and regulation, which encourages the teacher to demonstrate an innovative style of pedagogical thinking.

The question about the possibility of teaching and learning creativity is quite legitimate. Such opportunities are inherent primarily in that part of pedagogical activity that constitutes its normative basis: knowledge of the laws of the holistic pedagogical process, awareness of goals and objectives joint activities, readiness and ability for self-study and self-improvement, etc.

Pedagogical creativity as a component of professional pedagogical culture does not arise on its own. For its development, a favorable cultural atmosphere, a stimulating environment, and objective and subjective conditions are necessary. As one of the most important objective conditions for the development of pedagogical creativity, we consider the influence of sociocultural, pedagogical reality, the specific cultural and historical context in which the teacher creates and creates in a certain time period. Without recognizing and understanding this circumstance, it is impossible to understand the actual nature, source and means of realizing pedagogical creativity. Other objective conditions include: a positive emotional psychological climate in the team; the level of development of scientific knowledge in psychological, pedagogical and special fields; availability of adequate means of training and education; scientific validity of methodological recommendations and guidelines, material and technical equipment of the pedagogical process; availability of socially necessary time.

Subjective conditions for the development of pedagogical creativity are: knowledge of the basic laws and principles of the holistic pedagogical process; high level of general cultural training of teachers; mastery of modern concepts of training and education; analysis of typical situations and the ability to make decisions in such situations; desire for creativity, developed pedagogical thinking and reflection; pedagogical experience and intuition; ability to make prompt decisions in atypical situations; problematic vision and mastery of pedagogical technology.

A teacher interacts with pedagogical culture in at least three respects: firstly, when he assimilates the culture of pedagogical activity, acting as an object of social and pedagogical influence; secondly, he lives and acts in a certain cultural and pedagogical environment as a bearer and transmitter of pedagogical values; thirdly, it creates and develops professional pedagogical culture as a subject of pedagogical creativity.

Personal characteristics and creativity are manifested in diverse forms and methods of creative self-realization of the teacher. Self-realization is the sphere of application of the individual’s individual creative capabilities. The problem of pedagogical creativity has a direct connection with the problem of teacher self-realization. Because of this, pedagogical creativity is a process of self-realization of the individual, psychological, intellectual strengths and abilities of the teacher’s personality.

2. Features of the teaching profession

The main content of the teaching profession is relationships with people. The activities of other representatives of human-to-human professions also require interaction with people, but here this is due to the fact that in the best possible way understand and satisfy human needs. In the profession of a teacher, the leading task is to understand social goals and direct the efforts of other people to achieve them.

The peculiarity of training and education as an activity of social management is that it has, as it were, a double subject of labor. On the one hand, its main content is relationships with people: if a leader (and a teacher is one) does not have proper relationships with those people whom he leads or whom he convinces, then the most important thing in his activities is missing. On the other hand, professions of this type always require a person to have special knowledge, skills and abilities in some area (depending on who or what he supervises). A teacher, like any other leader, must know well and imagine the activities of the students whose development process he leads. Thus, the teaching profession requires dual training - human science and special.

Thus, in the teaching profession, the ability to communicate becomes a professionally necessary quality. Studying the experience of beginning teachers allowed researchers, in particular V. A. Kan-Kalik, to identify and describe the most common “barriers” of communication that make it difficult to solve pedagogical problems: mismatch of attitudes, fear of the class, lack of contact, narrowing of the communication function, negative attitude towards the class , fear of pedagogical error, imitation. However, if novice teachers experience psychological “barriers” due to inexperience, then experienced teachers experience psychological “barriers” due to underestimation of the role of communicative support pedagogical influences, which leads to an impoverishment of the emotional background of the educational process. As a result, personal contacts with children also become impoverished, without whose emotional wealth productive personal activity inspired by positive motives is impossible.

The uniqueness of the teaching profession lies in the fact that by its nature it has a humanistic, collective and creative character.

Humanistic function of the teaching profession. The teaching profession has historically had two social functions - adaptive and humanistic (“human-forming”). The adaptive function is associated with the adaptation of the student to the specific requirements of the modern sociocultural situation, and the humanistic function is associated with the development of his personality and creative individuality.

On the one hand, the teacher prepares his students for the needs of the moment, for a certain social situation, for the specific demands of society. But on the other hand, he, while objectively remaining the guardian and conductor of culture, carries within himself a timeless factor. Having as a goal the development of personality as a synthesis of all wealth human culture, the teacher works for the future.

The work of a teacher always contains a humanistic, universal principle. Conscious bringing it to the forefront, the desire to serve the future characterized progressive teachers of all times. Thus, a famous teacher and figure in the field of education of the mid-19th century. Friedrich Adolf Wilhelm Diesterweg, who was called the teacher of German teachers, put forward a universal goal of education: service to truth, goodness, beauty. “In every individual, in every nation, a way of thinking called humanity must be instilled: this is the desire for noble universal goals.” In realizing this goal, he believed, a special role belongs to the teacher, who is a living instructive example for the student. His personality earns him respect, spiritual strength and spiritual influence. The value of a school is equal to the value of a teacher.

The great Russian writer and teacher Lev Nikolaevich Tolstoy saw in the teaching profession, first of all, a humanistic principle, which finds its expression in love for children. “If a teacher has only love for his work,” Tolstoy wrote, “he will be a good teacher. If a teacher has only love for his student, like a father or mother, he will be better than the teacher who has read all the books but has no love for anything.” , nor to the students. If a teacher combines love for both the work and the students, he is a perfect teacher."

L.N. Tolstoy considered the freedom of the child to be the leading principle of teaching and upbringing. In his opinion, a school can be truly humane only when teachers do not regard it as “a disciplined company of soldiers, commanded today by one lieutenant, tomorrow by another.” He called for a new type of relationship between teachers and students, excluding coercion, and defended the idea of ​​personality development as central to humanistic pedagogy.

In the 50-60s. XX century The most significant contribution to the theory and practice of humanistic education was made by Vasily Aleksandrovich Sukhomlinsky, the director of the Pavlysh secondary school in the Poltava region. His ideas of citizenship and humanity in pedagogy turned out to be consonant with our modernity. “The Age of Mathematics is a good catchphrase, but it does not reflect the whole essence of what is happening today. The world is entering the Age of Man. More than ever before, we are obliged to think now about what we put into the human soul.”

Education for the sake of the child’s happiness is the humanistic meaning of V. A. Sukhomlinsky’s pedagogical works, and his practical activities are convincing proof that without faith in the child’s capabilities, without trust in him, all pedagogical wisdom, all methods and techniques of teaching and upbringing are untenable.

The basis for a teacher’s success, he believed, was the spiritual wealth and generosity of his soul, well-mannered feelings and a high level of general emotional culture, and the ability to delve deeply into the essence of a pedagogical phenomenon.

The primary task of the school, noted V. A. Sukhomlinsky, is to discover the creator in every person, to put him on the path of original creative, intellectually fulfilling work. “To recognize, identify, reveal, nurture, and nurture in each student his unique individual talent means raising the individual to a high level of flourishing human dignity.”

The history of the teaching profession shows that the struggle of advanced teachers to liberate its humanistic, social mission from the pressure of class domination, formalism and bureaucracy, and the conservative professional structure adds drama to the fate of the teacher. This struggle becomes more intense as the social role of the teacher in society becomes more complex.

Carl Rogers, one of the founders of the modern humanistic movement in Western pedagogy and psychology, argued that society today is interested in a huge number of conformists (adapters). This is due to the needs of industry, the army, the inability and, most importantly, the reluctance of many, from the ordinary teacher to senior managers, to part with their, albeit small, power. “It’s not easy to become deeply humane, to trust people, to combine freedom with responsibility.

The path we present is a challenge. It does not involve simply accepting the circumstances of the democratic ideal."

This does not mean that a teacher should not prepare his students for the specific demands of life into which they will need to be involved in the near future. By raising a student who is not adapted to the current situation, the teacher creates difficulties in his life. By raising an overly adapted member of society, he does not develop in him the need for purposeful change in both himself and society.

The purely adaptive orientation of a teacher’s activity has an extremely negative impact on himself, since he gradually loses his independence of thinking, subordinates his abilities to official and unofficial instructions, ultimately losing his individuality. The more a teacher subordinates his activities to the formation of the student’s personality, adapted to specific needs, the less he acts as a humanist and moral mentor. And vice versa, even in the conditions of an inhumane class society, the desire of advanced teachers to contrast the world of violence and lies with human care and kindness inevitably resonates in the hearts of students. That is why I. G. Pestalozzi, noting the special role of the teacher’s personality and his love for children, proclaimed it as the main means of education. “I knew neither order, nor method, nor the art of education, which would not have been a consequence of my deep love for children.”

The point, in fact, is that a humanist teacher not only believes in democratic ideals and the high purpose of his profession. Through his activities he brings the humanistic future closer. And for this he must be active himself. This does not mean any of his activities. Thus, we often encounter teachers who are overactive in their desire to “educate.” Acting as a subject of the educational process, the teacher must recognize the right of students to be subjects. This means that he must be able to bring them to the level of self-government in conditions confidential communication and cooperation.

The collective nature of pedagogical activity. If in other professions of the “person-to-person” group the result, as a rule, is the product of the activity of one person - a representative of the profession (for example, a salesman, doctor, librarian, etc.), then in the teaching profession it is very difficult to isolate the contribution of each teacher, family and other sources of influence in the qualitative transformation of the subject of activity - the student.

With the awareness of the natural strengthening of collectivist principles in the teaching profession, the concept of a collective subject of pedagogical activity is increasingly coming into use. The aggregate subject in a broad sense is understood as the teaching staff of a school or other educational institution, and in a narrower sense - the circle of those teachers who are directly related to a group of students or an individual student.

A. S. Makarenko attached great importance to the formation of the teaching staff. He wrote: “There must be a team of educators, and where educators are not united into a team and the team does not have a single work plan, a single tone, a single precise approach to the child, there cannot be any educational process".

Certain traits of a team are manifested primarily in the mood of its members, their performance, mental and physical well-being. This phenomenon is called the psychological climate of the team.

A. S. Makarenko revealed a pattern according to which the pedagogical skill of a teacher is determined by the level of formation of the teaching staff. “The unity of the teaching staff,” he believed, “is an absolutely decisive thing, and the youngest, most inexperienced teacher in a single, united team, headed by a good master leader, will do more than any experienced and talented teacher who goes against the teaching staff “There is nothing more dangerous than individualism and squabbles in the teaching staff, there is nothing more disgusting, there is nothing more harmful.” A. S. Makarenko argued that the question of education cannot be raised depending on the quality or talent of an individual teacher; one can only become a good master in a teaching team.

An invaluable contribution to the development of the theory and practice of forming a teaching staff was made by V.A. Sukhomlinsky. Having been the head of a school himself for many years, he came to the conclusion about the decisive role of pedagogical cooperation in achieving the goals that the school faces. Investigating the influence of the teaching staff on the group of students, V.A. Sukhomlinsky established the following pattern: the richer the spiritual values ​​accumulated and carefully protected in the teaching team, the more clearly the group of students acts as an active, effective force, as a participant in the educational process, as an educator. V. A. Sukhomlinsky has an idea that, presumably, is not yet fully understood by the heads of schools and educational authorities: if there is no teaching staff, then there is no student staff. To the question of how and why a teaching team is created, V. A. Sukhomlinsky answered unequivocally - it is created by collective thought, idea, creativity.

The creative nature of a teacher's work. Pedagogical activity, like any other, has not only a quantitative measure, but also qualitative characteristics. The content and organization of a teacher’s work can be correctly assessed only by determining the level of his creative attitude towards his activities. The level of creativity in a teacher’s activities reflects the degree to which he uses his capabilities to achieve his goals. The creative nature of pedagogical activity is therefore its most important feature. But unlike creativity in other areas (science, technology, art), the teacher’s creativity does not have as its goal the creation of a socially valuable new, original, since its product always remains the development of the individual. Of course, a creative teacher, and even more so an innovative teacher, creates his own pedagogical system, but it is only a means to obtain the best result under given conditions.

The creative potential of a teacher’s personality is formed on the basis of his accumulated social experience, psychological, pedagogical and subject knowledge, new ideas, skills and abilities that allow him to find and apply original solutions, innovative forms and methods and thereby improve the execution of his professional functions. Only erudite and having special training the teacher, based on a deep analysis of emerging situations and awareness of the essence of the problem through creative imagination and thought experiment, is able to find new, original ways and means of solving it. But experience convinces us that creativity comes only then and only to those who work conscientiously and constantly strive to improve their professional qualifications, expand their knowledge and study the experience of the best schools and teachers.

The area of ​​manifestation of pedagogical creativity is determined by the structure of the main components of pedagogical activity and covers almost all its aspects: planning, organization, implementation and analysis of results.

In modern scientific literature, pedagogical creativity is understood as a process of solving pedagogical problems in changing circumstances. Addressing the solution of an innumerable set of standard and non-standard problems, the teacher, like any researcher, organizes his activities in accordance with the general rules of heuristic search: analysis of the pedagogical situation; designing the result in accordance with the initial data; analysis of the available means necessary to test the assumption and achieve the desired result; evaluation of the received data; formulation of new tasks.

However, the creative nature of pedagogical activity cannot be reduced only to the solution of pedagogical problems, because in creative activity the cognitive, emotional-volitional and motivational-need components of the personality are manifested in unity. Nevertheless, the solution of specially selected tasks aimed at the development of any structural components creative thinking (goal setting, analysis that requires overcoming barriers, attitudes, stereotypes, enumeration of options, classification and evaluation, etc.) is the main factor and most important condition for the development of the creative potential of the teacher’s personality.

The experience of creative activity does not introduce fundamentally new knowledge and skills into the content of teacher professional training. But this does not mean that creativity cannot be taught. It is possible - by ensuring constant intellectual activity of future teachers and specific creative cognitive motivation, which acts as a regulating factor in the processes of solving pedagogical problems. These can be tasks to transfer knowledge and skills to a new situation, to identify new problems in familiar (typical) situations, to identify new functions, methods and techniques, to combine new methods of activity from known ones, etc. Exercises in analysis also contribute to this. pedagogical facts and phenomena, identifying their components, identifying the rational foundations of certain decisions and recommendations.

Often, teachers involuntarily narrow the scope of their creativity, reducing it to a non-standard, original solution to pedagogical problems. Meanwhile, the creativity of the teacher is no less manifested in solving communicative problems, which serve as a kind of background and basis for pedagogical activity. V. A. Kan-Kalik, highlighting, along with the logical and pedagogical aspect of the teacher’s creative activity, the subjective-emotional one, specifies in detail communication skills, especially manifested when solving situational problems. Among such skills, first of all, one should include the ability to manage one’s mental and emotional state, act in a public setting (assess a communication situation, attract the attention of an audience or individual students, using a variety of techniques, etc.), etc. A creative personality is distinguished by a special combination of personal and business qualities that characterize her creativity.

E. S. Gromov and V. A. Molyako name seven signs of creativity: originality, heuristics, imagination, activity, concentration, clarity, sensitivity. A creative teacher is also characterized by such qualities as initiative, independence, the ability to overcome the inertia of thinking, a sense of what is truly new and the desire to understand it, purposefulness, breadth of associations, observation, and developed professional memory.

Each teacher continues the work of his predecessors, but the creative teacher sees wider and much further. Every teacher, in one way or another, transforms pedagogical reality, but only the creative teacher actively fights for radical changes and himself is a clear example in this matter.

3. Prospects for the development of the teaching profession

In the field of education, as in other areas of material and spiritual production, there is a tendency towards intra-professional differentiation. This is a natural process of division of labor, manifested not only and not so much in fragmentation, but in the development of increasingly more advanced and effective separate types of activities within the teaching profession. The process of separation of types of pedagogical activity is due, first of all, to a significant “complication” of the nature of education, which, in turn, is caused by changes in socio-economic living conditions and the consequences of scientific, technical and social progress.

Another circumstance leading to the emergence of new pedagogical specialties is the increase in demand for qualified training and education. So, already in the 70-80s. a tendency towards specialization in the main areas of educational work began to clearly manifest itself, caused by the need for more qualified management of artistic, sports, tourism, local history and other types of activities of schoolchildren.

So, a professional group of specialties is a set of specialties united by the most stable type of socially useful activity, differing in the nature of their final product, specific objects and means of labor.

A pedagogical specialty is a type of activity within a given professional group, characterized by a set of knowledge, skills and abilities acquired as a result of education and ensuring the formulation and solution of a certain class of professional and pedagogical tasks in accordance with the assigned qualifications.

Pedagogical specialization is a certain type of activity within the framework of a pedagogical specialty. It is associated with a specific subject of work and a specific function of a specialist.

Pedagogical qualification is the level and type of professional and pedagogical preparedness that characterizes the capabilities of a specialist in solving a certain class of problems.

Pedagogical specialties are united into the professional group “Education”. The basis for differentiation of pedagogical specialties is the specificity of the object and goals of the activities of specialists in this group. The generalized object of professional activity of teachers is a person, his personality. The relationship between the teacher and the object of his activity develops as subject-subject (“person-person”). Therefore, the basis for differentiation of specialties in this group are various subject areas of knowledge, science, culture, art, which act as a means of interaction (for example, mathematics, chemistry, economics, biology, etc.).

Another basis for differentiating specialties is age periods personality development, differing, among other things, in the expressed specificity of interaction between the teacher and the developing personality (preschool, primary school, adolescence, youth, maturity and old age).

The next basis for differentiation of pedagogical specialties is the characteristics of personality development associated with psychophysical and social factors(hearing impairment, visual impairment, mental disability, deviant behavior, etc.).

Specialization within the teaching profession has led to the identification of types of pedagogical activity in the areas of educational work (labor, aesthetic, etc.). It is obvious that such an approach contradicts the fact of the integrity of the individual and the process of its development and causes a reverse process - the integration of the efforts of individual teachers, the expansion of their functions and spheres of activity.

The study of pedagogical practice leads to the conclusion that, just as in the sphere of material production, in the field of education the effect of the law of the generalized nature of labor is increasingly manifested. In conditions of increasingly obvious intra-professional differentiation, the activities of teachers of different specialties are nevertheless characterized by common homogeneous elements. The commonality of organizational and purely pedagogical problems being solved is increasingly noted. In this regard, awareness of the general and special in different types pedagogical activity, as well as the integrity of the pedagogical process, is the most important characteristic of the pedagogical thinking of a modern teacher.

Conclusion

There are many professions on Earth. Among them, the profession of a teacher is not entirely ordinary. Teachers are busy preparing our future; they are educating those who will replace the current generation tomorrow. They, so to speak, work with “living material”, the damage of which is almost equivalent to a disaster, since those years that were aimed at training are lost.

Pedagogical excellence in to a greater extent depends on the personal qualities of the teacher, as well as on his knowledge and skills. Each teacher is an individual. The personality of the teacher, its influence on the student is enormous, and it will never be replaced by pedagogical technology.

All modern researchers note that love for children should be considered the most important personal and professional trait of a teacher, without which effective teaching activities are not possible. Let us also emphasize the importance of self-improvement, self-development, because the teacher lives as long as he studies, as soon as he stops learning, the teacher in him dies.

The profession of a teacher requires comprehensive knowledge, boundless spiritual generosity, and wise love for children. Taking into account the increased level of knowledge of modern students, their diverse interests, the teacher himself must develop comprehensively: not only in the field of his specialty, but also in the field of politics, art, general culture, he must be a high example of morality for his students, a bearer of human virtues and values .

What should be the object of awareness of the teacher in terms of his psychological professional and pedagogical training? Firstly: his professional knowledge and qualities (“properties”) and their correspondence to the functions that a teacher must implement in pedagogical cooperation with students, secondly: his personal qualities as a subject of this activity, and thirdly: his own perception of oneself as an adult - a person who understands and loves the child well.

L.N. Tolstoy wrote: “If a teacher has only love for his work, he will be a good teacher. If a teacher has only love for the student, like a father and mother, he will be better than the teacher who has read all the books, but has no love for either the work or the students. If a teacher combines love for his work and his students, he is a perfect teacher.”

pedagogy teacher profession

WITHlist of used literature

1. Borisova S.G. Young teacher: Work, life, creativity. - M., 1983.

2. Vershlovsky S.G. Teacher about himself and his profession. - L., 1988.

3. Zhiltsov P.A., Velichkina V.M. Village school teacher. - M., 1985.

4. Zagvyazinsky V.I. Pedagogical creativity of the teacher. - M., 1985.

5. Kondratenkov A.V. Work and talent of a teacher: Meetings. Facts Thoughts - M., 1989.

6. Kuzmina N.V. Abilities, giftedness, talent of a teacher. - L., 1995.

7. Kotova I. B., Shiyanov E. N. Teacher: profession and personality. - Rostov-on-Don, 1997.

8. Mishchenko A.I. Introduction to the teaching profession. - Novosibirsk, 1991.

9. Soloveichik S.L. Eternal joy. - M., 1986.

10. Shiyanov E.N. Humanization of education and professional training of teachers. - M.; Stavropol, 1991.

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CULTURAL-HISTORICAL ROLE OF TEACHER EDUCATION IN RUSSIA IN THE CONTEXT OF ITS GENESIS (BEFORE 1917)

L. A. Stepanova

Russian State Social University

The article reveals the historical aspects of the formation of institutes of teacher education in Russia and the practice that developed in them. The cultural and phenomenological features of teacher training in significant periods for Russian history are shown, right up to the October Revolution of 1917. The high culture-forming role of teaching practice, its influence on the formation of the specifics of pedagogical culture and, in general, on the traditions of professional training of teachers in Russia are characterized.

Key words: teacher education, historical and cultural phenomenon, pedagogical educational institutions.

The article reveals the historical aspects of the formation of pedagogical educational institutions in Russia and the way they gained the experience and success. It shows cultural and phenomenological peculiarities of teachers training in important Russian periods up to The Great October Revolution 1917. The article characterizes a high cultural role of pedagogical practice and its influence on pedagogical cultural formation and on the professional teachers training in Russia.

Key words: pedagogical education, historical and cultural phenomenon, pedagogical educational institutions.

Domestic teacher education has a long and very complex history. The peculiarities of the formation of the historical paradigm of Russia, associated with its rather specific attitude to other religious and cultural values ​​and traditions, contributed to the fact that for quite a long time there were no special institutes for training teachers in Russian culture. The structure of society and the specifics of the culture of Russian antiquity and early Middle Ages did not imply the separation of pedagogical knowledge from the unity of first the people as a whole, and later, as society stratified, the class tradition. We can identify a similar picture in almost any society of the mentioned period.

It should be taken into account that the formation of culture and society is directly related to the development of technology - methods of materially transformative and information-intellectual activity. Naturally, the level of education is the determining factor in an individual’s ability to improve technology, and a teacher - professional or “spontaneous” - thus becomes a conductor of cultural developmental influence, an important participant in the unified progress of culture. The development of teacher education and pedagogical culture is directly dependent on the processes of democratization of society, and the higher the level of democracy in society, the higher the need for the development of individual knowledge

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and skills and, as a consequence, in the training of specialist teachers. However, the general lack of prevalence of pedagogical knowledge in class societies did not exclude the need for them in relation to individual social strata, which for a long time made the teacher a mentor of the elite, combining in his still non-professional, but rather functional role, elements of various knowledge, skills and components of folk tradition, which were creatively rethought and projected into dynamic practice.

Given the low prevalence of pedagogical culture in society as a whole, the functions of teachers were performed by persons who did not have special education and, therefore, were not able to build and transform the process of teaching and upbringing, which made them individual exponents of tradition rather than specialists. Thus, the lack of institutionalized pedagogical education was a stagnating factor in the cultural system, and vice versa, the development social institution teacher education acted as a factor in expanding sociocultural diversity (7).

It follows from this that in the early stages of the formation of domestic pedagogical education, it is inappropriate to isolate this social and historical-cultural phenomenon from the unity of formation, since the separation of pedagogical education and its institutionalization occurred gradually, as the importance of the qualitative uniqueness of the professional training of teachers was realized.

The prerequisites for the creation of educational systems developed in Rus' much earlier than it adopted Christianity in its Orthodox version. Population growth and the complication of methods of materially transforming activities, the isolation of craft labor and large settlements, as well as the formation of the foundations of statehood and class stratification led to the complication of the education process, the separation of one’s own from it.

specifically educational vector. With the advent of a pronounced patriarchal system, the family took over the main educational functions. The education of peasants and artisans was carried out mainly through mentoring and involvement in work. In this process, the special education of professional military personnel was isolated and developed, which began in early age. The upbringing and education of the cult elite - bearers of religious and proto-scientific knowledge, which included the basics of writing, was quite difficult.

In the 9th century, Byzantine missionaries Cyril and Methodius created a Slavic charter, which began the spread of a new writing and culture. This cultural and historical event led to the emergence of special teaching of new literacy in Rus' even before its adoption of Christianity. The importance of literacy training was obvious, which quickly and spontaneously formed the organizational infrastructure of small educational institutions, the main function of which was teaching Cyrillic literacy, naturally, based on religious literature.

The ideological turning point caused by Russia's adoption of Christianity in 988 marked the beginning of radical changes in all aspects of the life of the Russian state, including upbringing and education. Since that time, Orthodox Christian teaching has become one of the leading forms of education, which becomes the sacred ideology of the Russian state, equally influencing all layers of society. It is with the adoption of Christianity that sprouts begin to appear in Rus' new system training and education.

The church's monopoly on education led to the opening of the first primary schools in churches. Since the 12th century, widespread literacy training for women began, both at home and in monasteries. In addition to schools where literacy was taught, there were schools of “book learning”, which were a higher level of education

and in which, thanks to the use of certain aspects of ancient education, a special cultural environment was formed with its own views on education, upbringing and choice of school. It is no coincidence that this type of school gradually acquired high authority in the field of education. The developing Russian state required educated people with both religious and numerous secular knowledge. The emergence in Rus' of such types of educational and cultural institutions as the translation college and scriptorium at the St. Sophia Cathedral, the Kiev Pechersk and Novogorodsky monasteries, in which libraries carried out educational activities during this period, made it possible to achieve not only significant success in the development of many areas culture, but also significantly surpass many European countries in terms of the average level of education. In a relatively short period of time in historical terms, a complete system of upbringing and education was created in Rus' from primary schools to academies, which indicates the formation in Rus' until the middle of the 13th century of the cultural and pedagogical tradition itself, connecting the foundations of folk education with Christian content.

The collapse of the Kievan state largely slowed down the process of formation of the pedagogical tradition in Rus', but the population of certain regions remained the carriers of medieval high culture - Pskov, Novgorod and a few other free lands, in which relics of institutionalized paganism continued to exist latently.

In the 16th century, the needs for the development of education increased significantly. During this period, primary education began to develop at a rapid pace, which continued to be carried out in monastic and church schools, and teaching methods also developed in them, albeit spontaneously.

In the period after the end of the “Time of Troubles,” the spread of book culture and literacy began at a rapid pace. Like

Previously, the growth of the educational system marked the spiritual and cultural rebirth of the nation. Primary and elementary schools were opened in cities and villages, book printing developed, a government school and schools were opened under the Ambassadorial, Apothecary, Discharge, Local and Pushkar orders (4). In the second half of the 17th century, Greco-Latin schools were created. In 1679, the first higher educational institution in Russia, close to the type of Western European universities, was established in Russia - the Slavic-Greek-Latin Academy, the graduates of which, as is known, were outstanding representatives of Russian culture, science and education.

In the second half of the 17th century, the first professional teachers appeared in the person of graduates of the Kiev-Mohyla and Slavic-Greek-Latin academies, who also trained teachers. However, they were not specialists in the full sense of the word: teaching was only one of the possibilities for using their knowledge and skills. The social prerequisites for the emergence of real special pedagogical educational institutions were formed only during the time of Peter I, when the foundations of the state system of public education were laid.

The eighteenth century, the century of Enlightenment, was marked by a surge in the development of pedagogical theory and practice, the development of the foundations of an anthropological paradigm for understanding the goals of upbringing and education, which were considered in a multidimensional plane. These trends also manifested themselves in Russia, where the image of a new person was being formed, secularly educated, not thinking in religious and dogmatic categories, but looking at the world with a broad view. It is no coincidence that in Russia at the beginning of the 18th century, thanks to the reforms of Peter I, the foundations of modern European education in Russia were laid. The reforms of Peter I were largely educational in nature: on his orders, a network of schools, primary, secondary and higher, was created,

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The Slavic-Greek-Latin Academy was reformed. In 1725, the St. Petersburg Academy was opened with a university and a gymnasium. Under Peter I, a tradition arose of inviting foreign teachers to Russia, although the tsar himself did not encourage such a practice. However, the period of Peter's reign was marked by the beginning of intensive convergence of Russian and foreign pedagogical traditions, the formation of an integral field of multicultural pedagogical theory and practice, much later, all this led to a significant imbalance towards tightening foreign influence.

From the middle of the 18th century, in the context of cross-cultural connections of the Russian elite, domestic cultural and pedagogical reflection began to take shape, embodied in the works of M.V. Lomonosov, I.I. Betsky, N.I. Novikova, A.I. Radishchev, which was evidence of the intensive development of Russian pedagogy of this period. The lack of a clear differentiation of sciences and the commonality of the cognitive field of the educated environment of that time formed the unique integrity of the multidisciplinary foundations of pedagogy, which also affected the quality of education. The poorly defined division of sciences into natural, technical and humanities projected into the educational environment a unique synthesis of knowledge and skills, which, in turn, contributed to the syncretic development of education, both in content and in organizational and methodological aspects. At the same time, it was during this period that the ideas of nationality of upbringing, personal approach, adaptability of upbringing and education began to find their expression, although, of course, they were not formalized in such terminological definitions.

As secular culture developed in Russia, the need for educated people grew, and the first special pedagogical educational institutions could not satisfy the increased demand for teachers. Theological seminaries remained the main “forges” of teaching staff; many graduates

who became teachers of urban public schools and, naturally, more actively projected religious principles into the learning process. This strengthened the priority of religious orientation in the dissemination of knowledge and, accordingly, weakened the secular nature of education. This trend was characteristic of Russia over the next hundred years.

In the period from the end of the 18th to the end of the first third of the 19th century, an ideology and philosophy of education was formed in Russia, an understanding of the cultural significance of pedagogy and teacher education, its role in the fate of the state, spread, although the system of teacher education itself had not yet acquired the features of systemic integrity. The foundations of the new education laid by Peter I largely contradicted the traditional culture of Russian society, and various manifestations associated with the forced “Europeanization” of all spheres of society, including in the educational environment, contributed to the alienation of many people from traditional Orthodox culture and a change in value priorities entire social strata.

Until the second half of the 19th century, the initiative for the development of teacher education came from above, on behalf of the most socially prosperous strata. Progressive figures of Russian culture of the first half of the nineteenth century A.I. Herzen, V.G. Belinsky, D.I. Pisarev et al. viewed teacher education as a means, not an end. They considered the main priorities for the development of education to be the dissemination of culture and increasing the literacy of the population, which is quite consistent with modern ideas about pedagogy and educational systems, which are not valuable in themselves in isolation from their direct functional tasks. It was at this time that humanitarian reflection began to develop a holistic position regarding the sociocultural role of teacher education, separating it from education, and already in the second half of the 19th century

In the 11th century, the image of a teacher moves from the pages of specialized literature into art world, acquiring romantic positive traits. The paradigm of the educational environment at this time was qualitatively different from its counterpart in the Enlightenment, when the edification of pedagogical work overshadowed the aesthetics of pedagogy. However, despite the noticeable successes in the formation of the system of professional training of teaching staff during this period, there was a catastrophic shortage of teachers in the country, and the system of their training clearly did not meet the requirements of the time.

The middle and second half of the 19th century were marked by radical reforms in the field of education. The statutes adopted in the 1860s radically changed the structure of Russian education. During these same years, a persistent social and pedagogical movement emerged that contributed to the dissemination of pedagogical knowledge and pedagogical culture. In the field of education, reforms manifested themselves in the creation of schools different types, from primary to higher education, the emergence and spread of various forms of female education. Women's gymnasiums and the Smolny Institute were opened; in addition, the classical gymnasium was improved, real schools were developed, secondary schools of various departments were reformed, including the church department, and the number of universities and institutes increased. Universities received autonomy. The content of education has undergone serious changes, in which the share of natural science knowledge has increased. Despite the diversity of schools, the main trend in education was the creation of a unified national education system, which government circles, unfortunately, could not fully understand and purposefully implement.

Distinctive feature sociocultural life of post-reform Russia was the spread of education. A broad social movement developed for the creation of public schools, a change in teaching methods

participation in them, as well as for granting the right to education to women. The Moscow Literacy Committee in the early 1860s raised the issue of introducing universal primary education. The most common type of primary school during this period was zemstvo schools, of which more than 10 thousand were opened by the mid-1870s (3). Their discovery has intensified the problem of teacher training in a new way.

The development of literacy became a factor in general cultural growth, in connection with which libraries were opened, the range of published books expanded, and the printing base developed. The circulations gradually increased, primarily of mass fiction, “popular” literature, which, despite the primitiveness of the content, still introduced illiterate and uncultured people to the foundations of their native culture.

The second half of the nineteenth century was full of theoretical activity prominent figures Russian pedagogy, including special place occupied by the founder of national pedagogical science K.D. Ushinsky. With the activities of K.D. Ushinsky is associated with the formation of modern content and teaching technologies, which were supposed to serve not only the goals of forming knowledge and skills, but also the goals of development and education. A significant contribution to the development of teaching content and technologies was made by L.N. Tolstoy, who organized primary school in Yasnaya Polyana, where he put his ideas into practice. With the help of these and other representatives of the progressive pedagogical community, general education developed in the direction from a neoclassical and real school to a national school.

As already noted, the system of teacher education in Russia is at an end XIX -beginning The twentieth century underwent numerous changes, usually directed “from above.” The objective of such reforms was, on the one hand, to ensure the expansion of the teaching profession in accordance with the needs

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society, and on the other hand, not to shake the official ideological line. “Democratic” reforms did not find support among all representatives of the ruling elite.

An analysis of the literature shows that, in general, the entire pre-revolutionary period of the formation of teacher education in Russia was characterized by surges and declines in the social and cultural influence of education in general and teaching practice in particular (1, 4, 6). Traditionally, two trends in the development of Russian culture have manifested themselves in Russia: reactionary and progressive. The direct connection between educational problems and general social problems was realized by the government only shortly before 1917, and the individualization of education and the cultivation of conscious love for the Motherland and a comprehensively and harmoniously developed personality were never put into practice. Such priorities, of course, could have a positive impact on the process of smoothing out social contradictions and the development of Russian culture. However, despite the nonlinearity and contradictions of the historical and pedagogical process, common features cultural and historical role of teacher education remains

remained unchanged at all stages of its development - from non-institutionalized and spontaneous forms and up to the formation of a relatively holistic system of training teachers, which developed in Russia in the last pre-revolutionary decades.

Teacher education in pre-revolutionary Russia throughout the entire period of its existence, it was characterized by such features as a lack of unity, constant changes in the status and professional prospects of graduates, undemocratic principles of organization - remnants of class differentiation of education, as well as a certain speculative approach of the authorities to building both the organizational infrastructure and the content itself. Despite the fact that the advanced public has always been aware and clearly articulated the high culture-forming role of pedagogical practice, pedagogical culture and pedagogical education, such a position was not always and not completely shared by the authorities, which influenced the lag in the cultural progress of Russia in comparison with European countries, where the attitude of the authorities was fundamentally to others.

Notes

1. Belozertsev, E.P. Education: historical and cultural phenomenon: [course of lectures] / E.P. Belozertsev. - St. Petersburg: Legal Center Press, 2004.

2. Biryukov, A. A. System of pedagogical education in the history of Russia: textbook. allowance / A.A. Biryukov and others - Samara: Samar. University, 2003.

3. History of education and pedagogical thought / author. DI. Latyshina. - M.: Gardariki, 2003.

4. Knyazev, E. A. Genesis of higher pedagogical education in Russia in the 19th - early 20th centuries: A change of paradigms / E.A. Knyazev. - M.: September, 2002.

5. Experience in training teaching staff in pre-revolutionary Russia and the USSR. - M., 1972.

6. Pryanikova, V.G. History of education and pedagogical thought: [textbook-reference book] / V.G. Pryanikova, Z.I. Ravkin.- M., 1995.

7. Yudina, N. P. Modern approaches to the study of the historical and pedagogical process in the light of tendencies of post-non-classical rationality / N.P. Yudina. - Khabarovsk, 2001.

Vygotsky’s concept of mental development appeared against the background of debates about from what positions to approach the study of man. Among the approaches, two prevailed: “ideal” and “biological”. From the position of the ideal approach, man has a divine origin, therefore his psyche is immeasurable and unknowable. From a “biological” point of view, man has a natural origin, therefore his psyche can be described by the same concepts as the psyche of animals. Vygotsky solved this problem differently. He showed that humans have a special type of mental functions that are completely absent in animals (voluntary memory, voluntary attention, logical thinking, etc.). These functions constitute the highest level of the human psyche - consciousness. Vygotsky argued that higher mental functions are of a social nature, that is, they are formed in the process of social interactions. Vygotsky's concept can be briefly distinguished into three parts. The first part is “Man and Nature”. This part contains two main provisions: 1. During the evolutionary transition from animals to humans, a fundamental change in the relationship of the subject with the environment occurred (from adaptation to its transformation). 2. Man managed to change nature with the help of tools. The second part of Vygotsky’s theory is “Man and his psyche.” It also contains two provisions: 1. Mastery of nature did not pass without a trace for man: he learned to master his own psyche, he acquired higher mental functions. 2. Man also mastered his own psyche with the help of tools, but psychological tools, which Vygotsky called signs. Signs are artificial means with the help of which a person was able to force himself to remember some material, to pay attention to some object - that is, to master his memory, behavior and other mental processes. The signs were objective - a “knot as a keepsake”, a notch on a tree. The third part of the concept is “Genetic aspects”. This part of the concept answers the question “Where do signs come from?” Vygotsky believed that at first these were interpersonal signs (the words “do”, “take”, “carry”). This relationship then turned into a relationship with myself. Vygotsky called the process of transforming external signs into internal ones interiorization. According to Vygotsky, the same thing is observed in ontogenesis. First, the adult acts with a word on the child; then the child begins to influence the adult with words; and finally the child begins to influence himself with words. Concept L. S. Vygotsky played a huge role in the formation of modern scientific views on the problem of the origin of the psyche and the development of human consciousness.

2. Causes of conflicts and types of teacher attitudes towards conflict.

With all the variety of conflicts, we can distinguish them main reasons:

In recent years, students have changed a lot, while some teachers see them as students were ten to fifteen years ago.

Lack of mutual understanding between teachers and students, caused by ignorance of the age-related psychological characteristics of students. Thus, the increased criticality characteristic of adolescence is often perceived by teachers as a negative attitude towards their personality.

Traditionality and stereotyping in the choice of educational methods and means.

The teacher evaluates not the individual act of the student, but his personality. This assessment often determines the attitude of other teachers towards the student.

The assessment of a student is often based on a subjective perception of his action and little awareness of his motives, personality characteristics, and living conditions in the family.

The teacher finds it difficult to analyze the situation and is in a hurry to strictly punish the student.

The nature of the relationship that has developed between the teacher and individual students; The personal qualities and non-standard behavior of these students are the cause of constant conflicts with them.

Personal qualities of the teacher (irritability, rudeness, vindictiveness, complacency, helplessness); the teacher’s mood when interacting with students; teacher's life problems.

General climate and organization of work in the teaching staff. There are four types of teacher attitude towards a conflict situation.

1. The desire to avoid suffering and troubles. The elder behaves as if nothing happened. He does not notice the conflict, avoids resolving the issue, and lets what happened take its course, without complicating his own life. Unresolved disputes destroy the team and provoke students to violate discipline.

2. Realistic attitude to reality. The teacher is patient and sober about what is happening. He adapts to the demands of those in conflict, that is, he follows their lead, trying to soften conflicting relationships with persuasion and exhortations. He behaves in such a way that, on the one hand, he does not disturb the teaching staff and administration, and on the other hand, he does not spoil relations with students. But persuasion and concessions lead to the fact that the elder is no longer respected and is even laughed at.

3. Active attitude to what happened. The teacher recognizes the existence of a critical situation and does not hide the conflict from colleagues and managers. He does not ignore what happened, does not try to please everyone, but acts in accordance with his own moral principles and beliefs, without taking into account the individual characteristics of the conflicting students, the situation in the team, or the causes of the conflict. As a result, a situation of external well-being develops, the cessation of quarrels, and violations of discipline, but this does not always mean that the conflict is resolved.

4. Creative attitude to conflict. The elder behaves in accordance with the situation and resolves the conflict with minimal losses. In this case, he consciously and purposefully, taking into account all the accompanying phenomena, finds a way out of the conflict situation. He takes into account the objective and subjective causes of the conflict and does not make hasty decisions.

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