Humanistic paradigm of education. Humanistic paradigm of modern education

Humanization, humanism, humanitarization, trend, pedagogical humanistic education, humanistic paradigm, humanitarian environment.

“No, it is not for us to rebel against true humanism, the fruits of which we have never yet enjoyed. It is not for us to doubt the necessity of this beginning... Even if we wish with all our hearts to become true specialists, we must not forget that this also requires universal human education” [Engels, p. ].

Currently, society’s close attention to the problem of humanization of education is largely due to the evolution of philosophical views, according to which the center scientific research a person is put forward, and fundamentally new demands are placed on him, when in addition to his professional knowledge and skills, he must also master the spiritual culture necessary for a qualitative change in the structure, content and organizational forms of the entire system of pedagogical education.

Of course, the crisis of education does not lie on the surface of the phenomena; it has an internal character associated with the loss of the essence of education for humans.

IN last years pedagogical and philosophical studies prove the phenomenon of reduction moral culture human and inability to culturally adapt own life. Consequently, the purpose of our research is to try to give as holistic an idea as possible about the development of humanistic issues in the context of modern higher pedagogical education. Scientific novelty lies in the reflection important characteristics the humanistic paradigm and humanitarization as one of its manifestations, and the expression of the author’s view on the conditions of humanization and the creation of a humanitarian environment at the university.

Humanitarian consciousness in the education system will become a means of social orientation of the individual. The relevance of this problem is undeniable. On this occasion, the academician said very figuratively: “The future century must become the century of humanitarian thinking or it will not exist at all” [Filippov, p. 57].

He makes an attempt at a humanitarian definition of education, and, above all, pedagogical education, in his work. His research is devoted not only to the analysis of the humanitarian potential of professional teacher education, but also to the ways of its deployment. Education, the author writes, presupposes not only the students’ mastery of a didactically transformed experience (“formed” culture) and the development of personality on this basis, but also the creation of an image of the world and their own image in this world [Senko, p. eleven].

The term “humanitarianization”, derived from the term “humanitarian” (from the Latin humanitas - human nature, education), is aimed at increasing the number of subjects in the humanities (philosophy, history, philology, etc.). However, the humanities and liberal arts education are not the same thing. The humanities are called upon to reveal the laws of social development, forms and methods of interaction of social agents, and develop social norms, attitudes, and goals. The main function of education is teaching these laws, norms and guidelines, creating conditions so that a person can realize and understand his place in the system of social relations, in the spiritual world.

Humanitarianization of education also includes strengthening educational activities in various fields of culture, attention to issues of education, morality and ethics. The humanitarianization of education should be considered as the formation in a person of a special, strictly human form of attitude towards the world around him and himself, his own activities in it. In relation to professional higher education, humanitarization will mean the formation of a purely human form of attitude towards the world of production (in a broad sense), and to one’s own professional activity in this world of production.

Humanitarianization of the educational process has both internal and external aspects. Firstly, the humanitarization of education should be aimed at developing a person’s creative abilities, at developing his aesthetic worldview and ethical attitude to reality. Secondly, humanitarization should orient the specialist to the need to understand the sociocultural environment in which he has to work.

As for the principles that should be embedded in practical actions for humanitarized education, the students’ opinion is as follows:

· humanization should be carried out “not by force”, but on the basis of students’ interest and be based on the possibility of choosing a teaching course;

· elimination of “schoolism”; increasing respect for the student’s personality, changing the relationship between teacher and student;

· classes should be not only a place for gaining knowledge, but also a means of communication;

· introduction of modern computer technologies;

· a fundamentally new attitude towards the humanities as “full-fledged” and necessary for personal development.

The concepts of “humanization” and “humanitarianization” are interrelated. The dialectical relationship between humanization and humanitarization of higher pedagogical education allows us to define the goal of the educational process as the creation of objective and subjective conditions for the comprehensive and free development of the student’s personality, his thinking, general and methodological culture through in-depth individualization of training and education in higher education on the basis of universal human principles.

The humanization of higher education, the main direction of which is its humanitarization, is rooted in the history of philosophy and pedagogy. This approach, developed in German classical philosophy(Herder, Humboldt, Hegel), led to the humanitarization of education and to the assertion of the individual’s right to education: the individual, understood as self-consciousness, forms himself as a subject of culture.

The essence of modern times, according to the famous humanist philosopher Erich Fromm, is that “for the first time the path to the salvation of the human race passes through the human heart” [Senko, p. 82].

Humanization and humanitarization of higher education create the necessary conditions for the development of society through its entry into a single world and European social space. Humanistic and humanitarian trends in education and upbringing reveal to individuals the values ​​of world culture, and above all – the Russian traditions, and most importantly, are the basis for the formation of a socially mature person.

The criteria (close to objective factors) for the humanization of higher pedagogical education are the following conceptual provisions:

· humanization of education should be considered as a strategy based on the unconditional recognition of the human personality as a unique and inimitable phenomenon of nature and society, at the same time the object and subject of education and upbringing;

· man as a social, legal, moral factor of the educational process is recognized as its only goal and highest meaning;

· the conditional finitude of the educational process is determined not by external, but by internal factors influencing the individual (i.e., a self-forming complex);

· all scientific and practical tools for educational activities are created, tested and applied exclusively taking into account its multiple certified impact on the individual, constructive and criteria-adequate;

· the ideology of humanization as a system of traditional and new views on man is considered as the main content of mass pedagogical consciousness (the problem of humanistic content of androgogical activity);

· the phasing of humanization is verified with criteria, with a definition for each of its phases characteristic features, goals, objectives, scientific and methodological support.

Humanization and humanization of education, therefore, are today the main strategic directions of higher education. Higher school should be not just a “forge of personnel”, but a center of culture, a source of humanistic knowledge and moral education. The cultural and creative mission of the university comes to the fore and involves creating conditions for the free and creative development of the personality of each student. And this, in our opinion, is achieved subject to the existence of a certain “cultural environment” at the university - a humanitarian environment.

By humanitarian environment we mean the creation of such conditions at a university in which the content, structure and methods of teaching and upbringing together would reflect the processes occurring at the level of culture as a whole. These conditions presuppose the use of historical experience, rich spiritual and general cultural traditions, and the achievements of world science and technology. After all, it is the environment that has a decisive influence on the formation and development of the individual, namely the individual of a safe type, aware of the meaning of his activities, his purpose, striving to live in harmony with himself, surrounding nature ready for decisive action.

The main conditions for a qualitative change in the educational process in accordance with the goals of humanization, in our opinion, are as follows:

1) changing the hierarchy of tasks in the system of training specialists with higher education, the main one of which should be the development of the creative potential of students;

2) a change in the technology of specialist training at a university, the basis of which should be the student’s independent work, the exploratory nature of mastering knowledge;

3) change in the status and role of the teacher.

For the educational process to become a truly joint development of cultural values, it must become an equal dialogue. And dialogue presupposes mutual presentation, mastery and appropriation of each other’s meanings, and a joint search for other meanings. It is dialogue learning that allows the student and the teacher (teacher, student) to reveal each other’s essential meanings. In this case, the pedagogical influence of the teacher on the student is replaced by personal interaction, where both become co-authors of this process. In dialogue with another, with a “significant other,” self-determination, self-development of both teacher and student occur, a new type of relationship, cooperation and co-creation arises, and traditionally established relationships in the “teacher-student” system change from “subject - object” to “subject” - subjective."

In the system of innovative education at a university based on the humanization and humanitarization of learning, culture acts as a means, a form of self-knowledge, self-explanation, self-change of society and individuals, and how necessary condition formation humanistic worldview university student. That is why culture is moving to the center of all socio-philosophical, sociological and humanitarian research.

On modern stage In the development of world civilization, the most important trends in the humanization of higher education are:

1. Multicultural education, or education for life in a multinational society;

2. Education taking into account democratic values, or education in the field of human rights.

Humanization of the learning process in higher education in the system of innovative education presupposes the presence of systemic anthropological knowledge as the core of the personal and professional culture of the teacher, i.e., in its content, pedagogical education should become practical human knowledge, a kind of pedagogical anthropology.

As the experience of leading domestic universities shows: Moscow State Pedagogical University, Kazan Federal University, Kazan Academy social education, humanization and humanitarization of education and upbringing are the leading priority areas in the work of teaching staff with students, which marks the transition to an innovative sociocultural model of education, which involves humanistic and humanitarian training of university students.

In order to form a humanistic culture of a university student, the innovative education paradigm involves the development of personality-oriented pedagogical technologies:

Training for creative self-development of personality ();

Mastering heuristic training programs ();

Organization of the learning process based on the ATTER program;

Psychological and pedagogical seminars based on the study of domestic and practical experience.

The “Concept for the modernization of Russian education until 2010” states that the main goal of vocational education is the preparation of a highly qualified, competitive, competent, responsible specialist, and from the standpoint of a competency-based approach, the need to create a new model for training university students is emphasized, which will allow developing human qualities, forming moral positions, spiritual orientations, fundamental values, a person’s attitude towards his life, society, state, which is especially important for the formation of social competencies.

Creating an innovative education system is the quintessence modern systems education and acts as the most important condition for the realization of the essential forces and creative potential of a higher school graduate, his self-affirmation as an integral, professionally competent, proactive, responsible person, ready to develop the innovative abilities of the nation.

Thus, holistic formation new education at a university is possible if the following factors are present:

1) Appeal to universal human values, to the personality, creative potential of the student;

2) Returning pedagogical education to the fold of culture, its humanization, humanitarization, creation of an environmentally friendly cultural and educational environment;

3) The university and the school must have a single educational space for the student and ensure that it is addressed to children during the period of his professional pedagogical training;

4) Students mastering the basic principles of pedagogical culture, which is a fundamental task of general pedagogical training;

5) The humanistic potential of the content of higher pedagogical education promotes freedom of choice of effective forms, methods of teaching and upbringing, which in turn determine the trends of its humanization.

Bibliography

1. Gritsakov // History of philosophy. Encyclopedia. M.: Interpressservice; Book House, 20с.

2. Nigmatov 3. G. Humanistic traditions pedagogy. Kazan: TARIKH, 2003.

3. Reform and development of higher education. Typogr. UNESCO. 1995.

4. Senko fundamentals of teacher education. M., 2000.

5. Filippov for a new Russia // Higher education in Russia. 2000. No. 1.

6. Hysen Thorsen. The idea of ​​a university: evolution, functions, problems // Perspectives. Educational issues. Quarterly magazine. UNESCO. 1992. No. 3.

7. Engels K., Marx F. Works - 2nd ed. T.46.

1. Mechanisms of occurrence of psychological problems.

2. Humanistic methods of counseling.

After considering the psychodynamic paradigm psychological assistance It’s logical to move on to the humanistic. These paradigms outwardly have much in common with each other. Thus, both paradigms focus assistance on the fact of displacement of its essential aspects from the process of understanding the current experience of a person’s life, without which it is impossible to find a solution to emerging difficulties. However, they interpret this fact differently. If the psychodynamic paradigm considers the repression of traumatic, internally conflictual experience as a consequence of disrupted child-parent relationships in infancy and early age, which entailed a violation of personal development. In the humanistic paradigm, the main attention is paid to the analysis of the current experience of the individual’s life, and not to the past. All problems, as supporters of the humanistic approach believe, originate in the present day of the individual. If in the psychodynamic paradigm the central point of understanding psychological problems is intrapersonal conflict as their source, then in the humanistic paradigm the central point is the positive idea of ​​personal growth, the stop of which leads to psychological discomfort.

This difference is associated with a different general psychological understanding of personality by “third wave” psychologists. As is known, within the framework of the humanistic movement in psychology there is no generally accepted, unified concept of personality. However, all personality theories of humanistic psychologists are united by three basic principles. The first principle is the existential idea of ​​the uniqueness of each person’s existence, which consists in the presence of some kind of individual life “project” with a special goal, its own internal reserves and possibilities for achieving it. Due to the presence of this project, each person has an internal need to achieve the goal laid down in the life project. This goal is considered quite generally - in the self-actualization of all inherent in specific person possibilities of existence, or in personal growth(the consistent creation and achievement of various life goals adequate to a person’s capabilities), or in self-realization (the determination and achievement of potentially possible meanings and goals of life for this person, which do not have a predetermined nature, but are of a specific situational nature and are associated with the circumstances of life). Based on this existential principle of understanding personality, psychologists of the humanistic direction in the theoretical aspect are often combined with psychologists of the existential direction, highlighting the existential-humanistic movement in psychology. In theoretical terms, such a union is quite justified. However, in terms of analyzing the methodology for providing psychological assistance, such a combination may seem controversial, since for existential psychologists (as we will see in subsequent lectures) main reason psychological difficulties requiring professional help, there is a loss of the meaning of existence. And for psychologists of the humanistic paradigm, as well as for psychologists of the psychodynamic approach, the central point is the fact of displacement of individual elements from the conscious perception of current experience due to psychological trauma.

But let us return to the principles of psychological understanding of personality in humanistic concepts. The second principle of humanistic theories of personality is the position on the integrity of the perception of a person’s life experience, proposed in Gestalt psychology.

The third principle is the analysis of personality and behavior through the phenomenon of personal perception, proposed by K. Rogers. K. Rogers believed that the personality and behavior of an individual are a function of a person’s unique perception of himself and the people around him, recorded in the form of the subjective world of the individual, which includes everything that is conscious in any this moment time. Based on this principle, K. Rogers formulated a person-centered approach to providing psychological assistance. This approach involves the abandonment of parametric methods of psychological diagnosis of the individual and the transition to non-parametric diagnosis through communication, which makes it possible to record the process of a person’s awareness of a given moment in time and to detect important moments of life experience that are repressed from awareness, which are observed by the consultant in the process of communication with the client.

The combination of these three principles allows us to formulate a general idea of ​​personality, which is revealed through five basic concepts: process, reflection, self, organism and experience.

Personality in the humanistic paradigm is a continuous process of formation: achieving goals, self-actualization or personal growth. Stopping this process means the psychological “death” of the individual. If we paraphrase the famous statement of R. Descartes “I think, therefore I exist,” we can argue that a person is psychologically alive, i.e. is a person in essence, and not in name, only while he is in the process of personal growth. It is the cessation of the process, the cessation of personal growth, self-actualization, the lack of achievement of goals that a person considers important for himself, that cause psychological problems. Accordingly, psychological assistance should be aimed at resuming the stopped process. The function of a psychologist is, in the process of communication, to draw the client’s attention to internal and external factors that impede the processes of change and personal growth.

Since personality is not a structure that has become, but a process of constant change, when providing psychological assistance it cannot be studied using objective psychological methods. These methods allow us to record only the result of the process, but do not answer the question of how and when a person displaces important elements from the holistic perception of his personal experience, which does not allow him to move from the “dead” point and move on. The best way to see the process of personal growth and discover pitfalls that hinder or stop its progress is through dialogue with the client. Dialogue is the only accessible and adequate means of analyzing and helping a person to the essence of the phenomenon of psychological growth. All other means at the disposal of the psychologist (role-playing games, fantasy, techniques of self-expression in non-verbal expression, etc.) are auxiliary, allowing you to launch the main mechanism of help - a dialogical conversation about what is happening.

The need for personal growth, for positive changes, according to humanistic psychologists, is an integral aspect of a person’s existence; it is always inherent in experience human existence at least as a possibility. Within the framework of the humanistic paradigm, this idea is a conceptual axiom on which the entire technology of providing psychological assistance rests. The psychologist in no way initiates or models changes in personality! It just draws a person’s attention to external and internal factors that impede these changes, which form the basis of personal growth.

The process of personal growth is possible thanks to such a quality of human perception as reflection. Reflection here refers to the ability to track the emotional reactions that arise in a person in response to various events in his life: the actions of himself and other people, actions, situations in which he finds himself involved. Emotional reactions act as a kind of signals of correctness or incorrectness, necessity or unnecessaryness of participation in something, positive or negative influence on the individual from the point of view of the process of personal growth and self-actualization. Thanks to the ability to reflect on one’s personal experience, a person has the freedom to choose a life path and is responsible for the results of the process of personal growth. It is the loss of this ability that causes the cessation of personal growth. A person is unable to recognize the significance of what is happening in his life, ignores individual elements of experience in his perception, and does not pay attention to them. And if these elements cause strong negative emotions, then the person, instead of accepting what happened, recognizing it and, on the basis of this, correcting the path of life, begins to repress the unpleasant, traumatic experience, begins to perceive himself and his life selectively. The place of reflection in perception can be taken by the point of view of other people. Then a person begins to implement the “projects” of others in his life, to realize their aspirations, while remaining non-self-actualized. This causes psychological discomfort in him, but due to a rigid orientation towards the other, to the detriment of himself, the personality represses this fact and does not consider it as the cause of the problems that arise. As a result, the person loses the authenticity of his existence and lives by other people's meanings. Dialogue as a means of providing psychological assistance restores the individual’s ability to reflect on his life experience and allows him to discover repressed components.

In the process of reflection on experience social interaction the image of “I” is formed - the self of the individual: the idea of ​​who I am, what my life goals and resources (opportunities). If reflection is selective, accordingly, the self turns out to be flawed.

Humanistic psychology draws attention to the fact that man is a physical being. The body, the organism with its bodily functions is the carrier of mental processes. Physicality and sensuality never deceive a person in terms of assessing what is good and what is bad for the body. The mind, on the contrary, has the ability to construct a phantom reality that has little in common with the actual needs of a particular person. It is thanks to the mind that a person can displace unpleasant emotions from his life experience, selectively perceive reality, and give various explanations for what is happening. Excessive rationality, the priority of reason over feelings, interfere with the reflection of current experience. A person stops “hearing” himself, his feelings, which signal positive or negative changes, adequate or inadequate progress in the process of personal growth. As a result, there is a mismatch between the processes of awareness of life and experience and the feelings that arise in this experience. The personality turns out to be split: the image of “I”, the idea of ​​oneself is one, but the real feelings that arise in the course of life and in the process of realizing this image are different, incongruent with it.

Here we come to the last concept that describes a person’s personality in the humanistic paradigm - the experience of current experience. Experiencing experience is a concept broader in content than awareness of experience. Awareness is associated with rational perception, a rational explanation of one’s life path and the events in it. Whereas experience is centered on emotional reactions and feelings that arise in the process of a person’s life. Humanistic psychologists consider the true subjective world of the individual to be a world in which conscious ideas about oneself (cognitions that develop in interaction with others) and about the situations in which the individual finds himself, modally coincide with the feelings that arise in the process of life. The coincidence of cognitions with existing feelings, the discovery of connections between feelings and the situations that cause them, provide a person with the opportunity to keep in sight the real purpose of his existence, a purpose that is specific to his life project. The mismatch of cognitions, conscious ideas about experience and feelings arising in connection with this experience is a characteristic sign of a psychological problem situation that can be resolved by establishing lost connections, restoring the ability to see and feel oneself, to experience real, not imaginary life experiences.

Question 2. Based on the stated concept of personality, special person-centered techniques for providing psychological assistance are developed. Using these techniques initiates three helping processes:

a) awareness important points current life experience;

b) moving forward and integrating disparate (repressed and conscious) moments of life experience;

c) a meeting with one’s true “I”, which is characterized by the integrity of perception and the coincidence of conscious cognitions and feelings that arise in the experience of life.

The main technique is a special kind of dialogue between the psychologist and the client, which K. Rogers called “therapeutic dialogue.” Therapeutic dialogue is characterized by a focus on the client's feelings that arise in the process of working on the problem. The main features of therapeutic (“Rogerian”) dialogue are:

Non-directiveness;

Reflexivity;

Empathy;

Metaphorical.

Non-directiveness presupposes following the client, complete trust in him, refusal of any interpretation of his version of the presentation of his own life experience, control of the psychologist over whether he imposes on the client any interpretation of the events taking place. Nobody better client does not know what and how is happening or should happen in his life. Another thing is that the client may perceive his experience in fragments: feelings, carrying information about experience as a whole, separately from the conscious parts of this experience. Only feelings ensure the integrity of the perception of experience; the mind is always fragmentary and selective. Until a person himself begins to reflect on his experience and begins to learn to recognize its essential elements, he will not get rid of the psychological problem, which is basically an inhibition of the process of personal growth. Non-directiveness is realized in dialogue through maximum non-judgment and approval of the client’s self-manifestations in communication, clarification without imposing one’s point of view (but as one of the possible options for seeing the situation through the eyes of a psychologist), creating an atmosphere of favorableness and non-interference. The psychologist simply accompanies the client into the depths of his experience. The psychotherapist asks questions not for himself, but for the client, so that the client becomes more clear about his feelings that arise in a particular situation that is discussed with the psychologist. The psychologist should not formulate the problem for the client, but help him do it independently through a detailed clarification of the problem situation, the request he made.

Reflexivity lies in the fact that the psychologist acts as a mirror in which the client’s current life experience (unfolding in the process of communication here and now) is reflected. In this mirror, the client can see those aspects that are repressed from the awareness of the current moment and make the experience disjointed and incongruent. This “mirror” should reflect, first of all, the feelings that arise in the client in the process of communicating with a psychologist, when discussing problems that concern the client. Reflexivity is achieved through the use of special techniques:

paraphrasing,

Reflections of feelings (mirroring),

Attaching feelings to the content of experience.

The technique of paraphrasing (paraphrase) is focused on reflecting a verbal description of the client’s current experience (something that is realized, but often slips past attention and is not paid much attention to). Having been heard from the lips of a psychologist, the client’s story about the problem takes on an external form, detached from his personality, which can be looked at “from the outside” and analyzed, to see inconsistencies, inaccuracies in determining the essence of what is happening. As a result, the client may try to express his feelings and feelings differently, more accurately, until a true description of the experiences that the client experiences during communication with the consultant is found. This technique is sometimes called the repetition technique. Usually, after recounting what the client said, the psychologist pauses to give the person the opportunity to react emotionally to what he heard. If the client, when presenting his complaint to the psychologist, talks a lot, then the repetition technique will not work - it will take the client out of the process. The generalization technique is appropriate here: “Yes, a lot has happened to you today...”, after which the psychologist should wait in silence for some time. At this time, the client will decide what to talk about (from what has already been said) and whether he needs help in changing. This gives the client freedom, including the freedom not to change. It is important that, observing the principle of non-directiveness, the psychologist himself does not highlight what is the main thing from what the client said.

The technique of reflecting feelings is focused on reflecting the client’s unexpressed feelings. It is a simple description of the client’s emotional state and reactions to certain aspects of the dialogue about the problem being solved. A description of what emotions and feelings the psychologist sees in the client on his part when they conduct a dialogue. This technique is especially important in cases where the client finds it difficult to describe in words what feelings he is experiencing at a given moment in time.

The technique of connecting feelings to the content of experience is the client’s awareness of the connection between the events that occur in the current experience (described in the story about the problem) and the feelings that he really (!) experiences in connection with this. This technique completes the process of reflection initiated through the techniques of paraphrasing and reflecting feelings (mirroring). Since paraphrasing and mirroring relate exclusively to feelings, and not to the rational content (interpretation) of the events of current experience, the client thereby draws attention to what feelings actually arise in his experience when experiencing certain events. The psychologist just draws attention to the fact that the client has one or another feeling in connection with one or another event in the current experience, i.e. establishes a connection between the content of the current experience and the feelings experienced.

Empathy, shown by a psychologist in dialogue, consists in the ability to correctly determine the current emotional condition client and behave in accordance with them (“be congruent”). Empathic understanding of the client (at the level of the emotions experienced by the client and the feelings he has) means not just “tuning” the psychologist to the client’s world, but also encouraging the client to further “explore” his inner world. What is important is not so much the accuracy of the client’s understanding of itself, but rather the interest in the client’s world on the part of the therapist. Empathy is a process in which the therapist becomes closer and closer to the client's thoughts and feelings. Accurate empathy is an ideal case. Empathy in Rogerian dialogue implies sensitivity to the constantly changing sensory meanings in another person, which smoothly transform into each other.

Empathy in the works of Rogers has the following characteristics: firstly, the preservation of the empathizer’s own position in the empathic process, the preservation of the psychological distance between him and the empathized, or, in other words, the absence in empathy of identification between the experiences of the empathized and the empathizing (which, in fact, distinguishes this process from a phenotypically similar identification process). Secondly, the presence in empathy of empathy (whatever the sign of the experience of the empathized person), and not just emotional positive attitude(sympathy) of the empathizer for the empathizer. Third, this is a dynamic process, not a static state.

Associated with empathy is the problem of congruence/incongruence in the relationship between a psychologist and a client. If a psychologist lacks trust in a client, he becomes cautious and defensive. He brings his fears and concerns into the relationship with the client, becoming incongruent. There are two forms of incongruity: 1) incongruence between the psychologist’s feelings and his awareness of these feelings; 2) incongruence between awareness of these feelings and their expression. In the second form of incongruity, the psychologist deliberately hides his feelings, trying to be “professional” in his relationship with the client. This “professional façade” is anti-therapeutic for a person-centered counselor. The result of incongruity is the establishment of “double connections” with the client: a discrepancy between verbal and nonverbal behavior, words and feelings. A psychologist should not play the social role of a “helping professional”: smile when there is no time to smile at all, be sad when not sad - in a word, the psychologist should be himself in the process of helping, establishing “transparent”, “unclouded” relationships with the client. The means of psychological assistance is the personality of the psychologist, and not technical techniques.

Along with reflexivity, which has the danger of becoming intellectual game, the therapeutic dialogue must be “balanced” by the irrationalistic component – ​​metaphor. The client's experience can be expressed as a metaphor. Metaphor allows you to enter the symbolic layer of the client’s consciousness, to escape from the objective certainty of the world, which imposes significant external restrictions on the client’s decision-making. Metaphor allows you to avoid direct expression of traumatic feelings (feelings of guilt, for example). Metaphor is an excellent means of therapeutic regression in the sense that it frees the client from the adult certainty of the world, its cause-and-effect interconnectedness.

Test questions for the lecture.

1. How does the humanistic model of providing psychological assistance differ from the psychodynamic and existential models?

2. Do humanistic psychologists see the cause of psychological problems?

3. What is the main means of providing psychological assistance in the humanistic paradigm?

4. The loss of what personal ability underlies psychological problems?

5. What are humanistic techniques for providing psychological assistance aimed at?

6. What are the main features of Rogerian dialogue?

7. What techniques are used to restore the ability to reflect?

8. What kind of relationship between a psychologist and a client can be called congruent?

Bibliography.

1. Burlachuk L.F., Kocharyan A.S., Zhidko M.E. Psychotherapy. – Kyiv: Naukova Dumka, 2003. Pp. 240-251, 252-267.

2. Nelson-Jones R. Theory and practice of counseling. – St. Petersburg: Peter, 2000, p. 35-57

3. Osipova A.A. General psychocorrection. – M.: Sphere shopping center, 2000, p. 47-56.

4. Orlov A.B. Person-centered approach in psychology, psychotherapy, education and politics (to the 100th anniversary of the birth of C. Rogers) // Questions of psychology. – 2002. No. 2. P.64-84.

5. Polster M. Gestalt therapy: evolution and practice // Evolution of psychotherapy. In 4 vols. T. 3. – M.: NF “Class”, 1998. Pp. 109-126.

It focuses on the student's development, intellectual needs and interpersonal relationships. Its core is a humanistic approach to the student, assistance in his personal growth, although attention is also paid to his preparation for life, adaptation, etc.

So, development and self-development, self-realization, student creativity, life creativity, subjectivity - this is what is at the heart of this model of education. There are collaborative partnerships here.

Development- transition of students to a higher level of activity and independence in solving assigned problems.

According to L.S. Vygotsky, development is determined by the amount of assistance that must be provided to the child in his education.

According to L.S. Vygotsky:

zone of current development - the knowledge, skills and abilities that a person has mastered and can use independently;

zone of proximal development - those knowledge, abilities and skills that a person can use only with the help of an adult (senior).

Development is distinguished:

General (universal abilities, including physical);

Special (related to abilities, giftedness);

Cultural development (we turn again to culture).

The highest level of development is self-development.

The main way to structure knowledge is cultural approach to education. It is based on the integration of academic disciplines, the creation of a holistic image of an era, culture, an understanding of the relationship between culture and civilization, etc.

In the context of the implementation of the humanistic paradigm of education, the main thing is for each person to find the truth, i.e. path of knowledge. The motto of this paradigm is inner meaning: “Knowledge is power!” The pedagogical process is built on the principle of dialogue or polylogue and is rich in improvisation. There is no normative, unambiguous truth here, therefore the result of communication and exchange of spiritual values ​​is defined in the sense of “yes - yes.”

One of its main principles is the value-semantic equality of a child and an adult in the right of everyone to explore the world without restrictions.

The humanistic paradigm forms relationships of the “subject-subject” type.

In the humanistic paradigm, love for a person, for a child, is an attribute of professionalism.

The humanistic paradigm entered the educational space of Russia after 1991. It is very relevant for our country.

It is believed that this paradigm is temporary for us until adequate self-esteem is formed in society, until we internalize the main values ​​of the Russian humanistic philosophy of the end.

2. Training structure.

Training is carried out in the form of separate segments (cycles), the sequence of which constitutes the didactic process. Typically, a completed segment of training takes one lesson. To achieve the goal, the teacher and students go through successive stages of joint activity. Modern didactics places the student’s activity at the center. The role of the teacher is manifested in the fact that, taking into account the characteristics of the subject, the specific learning conditions, and the age of the students, he follows the path of knowledge with them, taking into account their activity and independence.

The main stages of development of this process are as follows:

arousing the need to learn new things (motivation); updating the sensory experience of schoolchildren; repetition of what has been covered; introducing a new task (problem), justifying its importance and the need for study; mastering new knowledge, developing new skills; etc.

At each stage, the teacher and students have their own tasks, but the goal and activity are common. The teacher has control, the students have learning: the assimilation of knowledge, skills, methods of activity and their practical application.

It all starts with motivation. If students lose it at some point, their teaching will not be effective enough.

To find out how to proceed, the teacher updates the children’s sensory experience and knowledge. Through questions and conversations, he will try to find out what the children know about the subject of the upcoming study in the lesson, what they can do. If such knowledge is not detected, the teacher tries to find out:

what knowledge and skills are already known to students, at what level and to what extent; what of what was previously studied will be a support for the new; how to combine what is already known with something new, what questions to ask students; what visual material to choose for observation; etc.

The preparation of the ground for the upcoming study of new things is the repetition of the material covered.

Perception involves reflection of the subject of teaching in the student’s mind. It can be either direct - with the help of the senses, or indirect - with the help of the teacher’s word. Perception involves student actions such as observing processes or objects, listening, reading.

Understanding (awareness) plays a key role. It is this that ensures the transition from perception to abstract thinking and mastering theoretical knowledge.

Understanding requires certain actions:

analysis, synthesis; highlighting the main thing; comparisons, comparisons; emphasizing the feature leading to specification; argumentation, evidence; generalizations.

Perceived and conscious knowledge and skills are acquired by schoolchildren. The result of this is the formation of concepts that reflect the student’s own ideas about the essence of objects, phenomena, processes that were studied in class or independently. Judgments, concepts, and knowledge are gradually formed.

The stage of generalizing what has been learned involves the inclusion of acquired knowledge and skills into the general system of concepts and ideas that students have. In the elementary grades, various types of generalizations are used, but most of all empirical and theoretical. During the first, based on specific features, children isolate a common feature, during which generalization occurs thanks to an analytical-synthetic understanding of the phenomena being studied. A system of gradually more complex types of generalization is applied depending on the purpose. Usually partial ones are formed first, then conceptual and interconceptual ones.

Classroom learning is supplemented by student homework. School lesson can be considered as preparation for independent cognitive activity, during which active assimilation of knowledge occurs. If the student does not work on the material on his own, does not pass the knowledge through his mind, does not comprehend and remember it, there will be no use in learning. Therefore, children should be taught to engage in independent mental work in elementary school.

A high-quality lesson in primary school should contain a separate stage of orientation in independent work to improve and strengthen the knowledge presented in it.

The final stage of the teaching process is determining the effectiveness of teaching, and the learning process is monitoring and assessing knowledge, skills, and level of training by the students themselves. At this stage, the teacher himself or students under his guidance carry out a diagnosis of learning - they establish at what level knowledge and skills have been formed. The obtained diagnostic (self-diagnosis) results become a guideline for further work.

Training with this approach is a process of gradual, controlled transfer of students from a lower level of training to a higher one.

TICKET No. 7

Problems of the crisis modern education, the state of secondary and higher education and ways of reforming it have moved to the center of active public and scientific discussions in recent years. The leitmotif of these discussions is the serious concern of scientists and the pedagogical community caused by the deintellectualization of society, the decline in the quality of education, a significant drop in the level of general cultural training of students, and the unprecedented spread among young people of the ideology of individual success and material consumption.
The specificity of the modern sociocultural situation is characterized by a tendency that connects a person’s purpose in the world with education. Education is considered as one of the system-forming factors of modern civilization. The fate of each person and humanity as a whole largely depends on the attitude in society towards education and, above all, on the value orientation of education itself.

IN modern world there are two value orientations of education, one of which is based on the paradigm of instrumental-technological rationality, where a person is a means of achieving rational goals; the second is based on the paradigm of humanism, within the framework of which the individual and his interests are considered as the highest value. These orientations originate in Ancient Greece, developing and interpreting both the educational ideas of the Sophists, aimed at the need to educate a “capable” and “strong” person who seeks benefit in everything he has to deal with, and the educational ideas of Socrates, Plato and Aristotle, the basis of which is the ideal of kalokagathia, self-knowledge and self-improvement of the individual.
From our point of view, in modern conditions education should be based on the principles of humanism, which should be considered as the value basis of education, and the measure of humanization of education should be regarded as a criterion for assessing results pedagogical process. At the same time, it is necessary to keep in mind the humanizing function of education, in which education should be presented as a sociocultural value. Let's compare these two paradigms and look more specifically at the settings of the humanistic paradigm.
From the position of instrumental-technological rationality, the main task of education is the preparation of a highly qualified specialist, the achievement of high professional competence by a person. Professional competence provides for the compliance of the employee’s knowledge, abilities and skills with his professional and job responsibilities and rights. The humanistic paradigm does not deny that one of the most important goals of education is the preparation of a highly qualified specialist, a professionally competent person. However, it presupposes a rejection of the one-dimensional assessment of the student as a future functionary social production and considers him as a multifaceted personality, capable of self-knowledge, self-affirmation, self-development, search for calling and the meaning of life, self-realization.
From the standpoint of the humanistic paradigm, the ultimate goal of education is that every person can become a full-fledged subject of activity, cognition, communication, i.e., a free independent being responsible for everything that happens in this world, a unique holistic personality striving for self-actualization, open to new experience, capable of conscious, responsible choice. This means that education should be focused not only on achieving professional, but also social competence of the individual.
The educational process should be based on the fact that a graduate of a professional educational institution outside of his professional rights and responsibilities, he also has other social statuses and roles. Therefore, the goals of education, its means, methods and organizational forms must be humanistic, that is, meeting the interests and needs of the individual. Education is a benefit for a person not only in the sense that it allows one to acquire the necessary professional knowledge and skills, successfully adapt to the cultural environment and acquire high social status. Its main task is to develop the personality itself, to gain the individual “ human image" Therefore, the main criterion of humanism becomes the real opportunities and conditions provided by the education system for the development of each individual person as a unique and individually inimitable being.
The measure of the humanism of education is expressed in how harmonious the goals are educational activities society are combined with a person’s internal predisposition to the development of personal qualities or, in other words, in accordance with the normative image of a person’s internal nature.
Educational practice clearly demonstrates the relativism and pluralism of the educational ideal. It is determined by many factors - estate, class, national interests, political, economic, cultural needs, historical
features. At the same time, human nature presupposes a system of stable, objective parameters inherent in each individual, on the basis of which the implementation of the educational ideal is possible. Ultimately, the humanism of education is determined by the extent to which the educational ideal is organic to the inner nature of a person, to what extent and under what social conditions it is able to act as an internal principle for the free and unconstrained acquisition by a person of a compositionally integral structure of individual spiritual life.
IN traditional societies bringing educational practice into line with the tasks of maintaining social balance was successfully achieved by copying crystallized collective experience with each new generation. For a historically transforming society, this mechanism becomes ineffective. The origin of the Axial Age, which served as the starting point in the endless and dramatic odyssey of European man, was caused, according to K. Jaspers, by the awakening of the reflective ability of the spirit. Expressed with exhaustive consistency ancient culture the rational consciousness that the incomprehensible and not subject to will tectonic processes that have awakened in the depths of the human world make the previous stable order of things impossible, contains the idea of ​​​​the need for a radical change in man himself, which seems to be the only condition for his return to his ontological homeland. The historicity of social existence now forces a person to build relationships with the world in a new way each time, and at the same time find a position in which he remains a free, self-determined being, a subject of consciousness and practice, not dissolving in the natural and social cosmos. “Through the actual historical world,” writes K. Jaspers, “in which the individual grows up, and in this world through systematic education by parents and school, through freely used institutions, and, finally, throughout life through everything that he hears and learns , it includes that which, united in the activity of his being, becomes his education, his nature.”

This is how the Greek idea of ​​paideia is born - education intended to restore the broken unity between the individual and society, tradition and modernity, subjective value and objectively necessary, individual and universal. In paideia, this reunion for the first time begins to be thought of not as the absorption of one opposite by another, but as their union on the basis of a third, immeasurably higher principle.
Closely connected with the deep foundations of European culture and the anthropological type of personality formed by it, paideia is a humanistic paradigm that varies in different types and forms of education, but is constantly preserved in them as a cultural universal. However, in order for paideia to appear as a projective idea of ​​“education in general,” it is necessary to reconstruct its semantic structure, which, as modern researchers show, acquired clear and complete outlines only in the era of high Greek classics.
In this regard, it is necessary to free thought from its earthly basis and systematically implement paideia in theory, in the idea of ​​education, which is both an image and a model (paradigm) of the proper unity of the individual and society, corresponding to the rational and moral nature of man?

A striking confrontation between humanistic and imperative views and ideas, theories and systems began at the end of the 19th century. As an alternative Herbartian “pedagogy of management”, in which the child was perceived as an object pedagogical influences, and imperative education were born pedagogical theories, in which the child was considered as a subject of development and upbringing. Humanistic ideas presented in the philosophical works of B. Spinoza, R. Descartes, I. Kant, I. G. Fichte, F. W. Schelling, G. W. F. Hegel, L. Feuerbach, D. Hume, laid the foundations for the dissemination of new values ​​in the pedagogical culture, a new view of man as subject of life, history, culture.

Review pedagogical essays late XIX - late XX centuries. gives a wide panorama of ideas that are in tune with the basic principles

Humanism (man is a subject of life who has the right to free development, to subject – object relations).

Anthropocentric approach is central idea humanistic paradigm. In pedagogical theories it takes various forms, which are interpreted and specified in a unique way. Idea personal approach developed in studies devoted to “ personal pedagogy", developed at the end of the 19th century. R. Eken, E. Linde, P. Natorp, T. Zeiger; they set out a number of leading principles consonant with the foundations of humanism.

The child is considered as a central figure in the teaching of “new education”, which gave rise to its own pedagogical theories and pedagogical practice. From the ideas of J. J. Rousseau is gradually being built theory of free education. The fundamental ideas of free education are the principles of pedocentrism and the freedom of the child, which are beginning to be applied in pedagogical practice: in Germany - by H. Sharelman, F. Gansberg, M. Paul; in Russia - K.N. Ventzel, L.N. Tolstoy; Italy - M. Montessori; in France - S. Frenet.

The humanistic idea of ​​free choice of the subject was also developed in theocentric pedagogy. We find the principle of self-improvement and free choice of the soul before God in the works of S.A. Rachevsky, K.V. Elnitsky, N.A. Berdyaev.

Humanistic ideas of the child’s subjectivity, freedom of choice and human responsibility for one’s self-improvement find a unique development in anthroposophical theory R. Stein (1919), revealing the features of the system of self-knowledge and self-development of the student’s individuality in partnership with the teacher, in the duality of development of the sensory and supersensible experience of the spirit, soul and body.

In domestic pedagogy of the 20-30s. XX century The humanistic principles of subjectivity of the pupil and cooperation between an adult and a child are substantiated in the works of L.S. Vygotsky, P.P. Blonsky, S.T. Shatsky.

From the middle of the 20th century. We find the main humanistic ideas in the works of V.A. Sukhomlinsky, who continued the traditions of K.D. Ushinsky, L.N. Tolstoy, J. Korczak.

In the 50s - 60s. appears humanistic psychology(A. Maslow K. Rogers), which from an existential perspective considered the principle of subjectivity, freedom of choice, self-actualization, partnership between teacher and student. These principles continue to be developed in the works of R. Burns, V. Frankl, S.L. Frank, E. From, E. Erikson.

Domestic psychology, developing the ideas of subjectivity, personal-activity approach, subject-subject interaction (K.A. Abulkhanova-Slavskaya, A.G. Asmolov, L.I. Bozho

Vich, I.V. Dubrovina, I.A. Zimnyaya, V.P. Zinchenko, A.N. Leontyev, V.I. Slobodchikov), provides methodological grounds for the development anthropocentric And person-centered approach in domestic pedagogical science.

The main provisions of personal-humanistic pedagogy Sh.A. Amonashvili, humanistic concepts of personality-oriented learning and education by M. N. Berulava, E. V. Bondarevskaya, S. L. Bratchenko, O. S. Gazman, V. V. Gorshkova, E. N. Gusinsky, L. M. Luzina, V.V. Serikova, Yu.I. Turchaninova, I.S. Yakimanskaya are the development of ideas put forward by domestic and foreign scientists.

The humanistic position requires treating the child as the main value in the pedagogical process, recognizing his ability and right to self-development, and the priority of subject-subject relationships in the pedagogical process. In the context of the humanistic paradigm Education is a purposeful process of culture-intensive human development.

In this case, the child is an active subject not only of life, but also of upbringing. His role in his own development becomes decisive. He acts as an object and subject of culture.

The culture of society is the source of the principles of education; it determines its nature, goals and content. Education as an element of national culture has all its main features; its content is determined by the culture of a particular people and society. Another factor in education is the culture of each individual with whom the student interacts. The culture of society, of each participant in the educational process, creates that rich socio-cultural environment that nourishes the developing personality and creates conditions for its self-realization.

The most important condition for education is a person's ability to self-development.

Potential Opportunities human development is laid down by nature. The development of mental functions occurs in the course of physiological development under the influence of spontaneous social relationships and targeted influences that either stimulate or slow down the development of personality throughout life. Self-development is determined by the needs and motives of the individual. Therefore, the most important task in organizing the educational process is to ensure positive motivation for students in overcoming gradually increasing difficulties in the course of self-development and self-realization. Positive motivation and adequate self-esteem in adolescence become the basis for targeted self-education. The positive self-concept of a person, according to R. Burns, is also the most important driving force in education and self-education.

Self-concept is a dynamic system of a person’s ideas about himself, which includes both the actual awareness of his physical, intellectual and other qualities, and self-esteem, as well as subjective perception of those influencing the personality external factors. In its content, the self-concept includes a descriptive component (image I, or a picture I) and a component associated with the attitude towards oneself or individual qualities - self-esteem, or self-acceptance. The self-concept represents a set of attitudes aimed at oneself. The structure of each attitude includes cognitive, emotional-evaluative and behavioral components. The self-concept is formed under the influence of socialization and upbringing; it also does not have somatic, individual-natural dominants.

In the process of education, mastery of the spiritual values ​​of the culture of society and their interiorization occurs, i.e. transformation of the internal structures of the human psyche due to the assimilation of the structures of social activity (L.S. Vygotsky), as well as exteriorization, i.e. transformation of internal structures of the psyche into certain behavior (action, statement, etc.). Therefore, we are talking not only about the assimilation of culture, but also about its development - the active enrichment of it by each subject of education. Education creates the culture of a child’s personality.

IN childhood a basic personal culture is formed, without which the spiritual development of a person is unthinkable. The content of basic culture consists of cultures of life self-determination, intellectual and physical, communication and family relations, economic, political (democratic), legal, environmental, artistic, labor, etc. Basic culture, therefore, includes both cultural elements of those relationships into which a person enters in the course of his life. In general, as O. S. Gazman notes, personal culture is the harmony of cultures of knowledge, feelings and creative action.

The core of a person’s culture is his spirituality. Spiritual development characterized by the wealth of intellectual and emotional potential of the individual, high moral development, leading to the harmony of human ideals with universal human values, and worthy actions, which are based on the need to serve people and goodness, and a constant desire for self-improvement.

Education contributes to the transformation of a person from an object of culture into its subject. In this process, learning is the most important means, since it contributes to the assimilation of knowledge, skills, abilities, development of the intellect and emotional sphere, allowing the teacher and student, thanks to the acquired objective meanings of cultural elements, to “speak the same language.” Training introduces values ​​that are internalized and

mastered during education; this leads to an awareness of the personal, subjective meaning of what learning provides. Here it is appropriate to talk about educational education and educational training. This approach to learning in humanistic pedagogy allows us to talk about the decisive role of education in the pedagogical process.

So, let’s list the main principles of education:

Education is determined by the culture of society;

Education and training are two interpenetrating, interdependent processes with the decisive role of education;

The effectiveness of education is determined by the activity of a person, his involvement in self-education;

The effectiveness and efficiency of education depend on the harmonious connection of all structural elements involved in the educational process: goals, content, forms, methods, means,
adequate for the child and the teacher.

System-structural approach allows you to develop a coherent theory of education, characterize all its main elements (goal, content, means, methods), which makes it possible to understand its essence, understand its role as an element in a broader system - pedagogical reality.

Pedagogical system- this is a theoretical model of the object of pedagogical reality. The universal structure of the pedagogical system is presented in Fig. 1.

In the pedagogical system, the following can be considered as objects of scientific research: individual forms of teaching and upbringing, upbringing, educational process, training, the activities of each teacher and student (the process of self-education),

activity of any educational institution and other subjects of the pedagogical process (for example, a children's organization), education system country, region, region.

Shown in Fig. 2, the theoretical model of education as a system reflects its basic laws (determinism by the culture of society, the relationship with self-education and the activity of the student).

Self-education- purposeful process of conscious and self-transformation a person, in the words of Yu.M. Orlov, has bodily strength, mental properties, social qualities of the individual to achieve individual goals, understand the meaning of his own life, fulfill his destiny, as he understands it.

Purpose of education in humanistic pedagogy - the most complete culture-intensive development of a person capable of spiritual and physical self-development, self-improvement and self-realization.

The content of education is the culture of the individual: internal culture, the core of which is spirituality, and external culture (communication, behavior, appearance), the abilities of each person, his self-determination, self-development, self-realization. The purpose and content of education in humanistic pedagogy are based on the basic principle - the recognition of a person’s ability to self-development.

Educational means- with their help, education is carried out, this is a rich set of phenomena and objects, objects of the surrounding reality: the achievements of the spiritual and material culture of their people and the peoples of the world. The defining means of education at all times, which most influence the development of the child, are different kinds activities: play, work, sports, creativity, communication. The leading type of activity at each specific age of the pupil is identified: play activity in preschool age, educational - in primary school age, personal communication - in adolescence, educational and professional - in high school age. The transition to an information society in the near future will require greater use of technical means (video, television, cinema, computer programs etc.). However, nothing can replace such important means of education as the word of the teacher, the example of his bright personality, and the level of culture of the teacher. Teaching as the leading means of education in humanistic pedagogy complements and enriches the process of education, but does not replace it.

Methods of educational work- a section of the theory of education that studies the features of the organization of the educational process in various educational institutions, children's associations and organizations, developing recommendations for creating a system educational work in an educational or educational institution and increasing its efficiency, the use of certain methods or technologies in the educational process.

Humanistic pedagogy, which builds its theory of education on the main principle - love and respect for the child as an active subject of education and development, has in its baggage a variety of methods of education - methods of interaction aimed at the development and self-development of children.

Classifications of educational methods in traditional pedagogy are as varied as the definitions of the very concept of “education method”.

Thus, method is defined as “way”, “way”. In the book by I. P. Rachenko “Teacher’s NOTE” (M., 1989) we find the following definition:

division: “A method is an ordered, practice-tested set of techniques that indicates how to act in accordance with general and specific goals.”

“Russian Pedagogical Encyclopedia” (M., 1993) defines methods of education as “a set of the most common ways of solving educational problems and implementing educational interactions.” Here we note the difficulty of classifying educational methods, since they differ in goals, means of implementation, in the sequence and gradualness of their application.

N.I. Boldyrev, N.K. Goncharov, F.F. Korolev distinguishes three groups of methods: persuasion, exercise, encouragement and punishment.

V. M. Korotov, L. Yu. Gordin, B. T. Likhachev also name three groups of methods: organizing a children's team, persuasion and stimulation.

T.A. Ilyina, I.T. Ogorodnikov in the textbook “Pedagogy” (Moscow, 1984) define the following groups methods: persuasion (verbal explanation, demand, discussion), organization of activity (training, exercise, demonstration, imitation, demand), stimulation of behavior (assessment, mutual assessment, praise, encouragement, punishment, etc.).

In the textbook “Pedagogy of School” (Moscow, 1977), G.I. Shchukina combines methods into the following three groups: diverse influence on the consciousness, feelings and will of students (conversation, debate, example method, persuasion, etc.); organization of activities and formation of experience of social behavior (pedagogical requirement, public opinion, training, exercise, assignment, creation of an educational situation); regulation, correction and stimulation of behavior and activity (competition, encouragement, punishment, evaluation).

V.A. By methods of education, Slastenin understands the ways of interconnected activities of educators and those being educated. The scientist names four groups of such methods: the formation of individual consciousness (views, beliefs, ideals); organization of activities, communication, experience of social behavior; stimulation and motivation of activities and behavior; control, self-control and self-assessment of activities and behavior.

P.I. Pidkasisty defines the method as a method of pedagogical management of activities (cognitive, labor, social, moral, sports, artistic, aesthetic, environmental), during which the self-realization of the individual, his social and physical development is carried out. In his classification, three groups of methods are given: the formation of views, ideas, concepts, the implementation of prompt exchange of information; organizing the activities of students and stimulating their positive motives; self-stimulation

assessments and assistance to students in self-regulation of their behavior, self-reflection (self-analysis), self-education, as well as in their assessment of the actions of other students.

An analysis of the definitions of the concept of “education method” and various classifications shows that gradually in traditional pedagogy there is a transition from authoritarianism (previously, methods of persuasion and punishment, i.e. pressure on the individual, prevailed) to a wide range of methods that encourage self-education.

The humanistic theory of education is dominated by methods that promote the self-development and self-realization of children. Naturally, teachers use methods of involvement in activities, development of consciousness and self-awareness, stimulation and development of the intellectual, emotional and volitional spheres. At the same time, methods of cooperation predominate, creating conditions for subject-subject relationships, allowing the teacher and student to be partners in the exciting process of self-creation: open dialogue, free choice, collective analysis and assessment, brainstorming, introspection and self-esteem, improvisation, play. These methods make it possible to create an atmosphere of co-creation and cooperation that involves both the teacher and the student in beneficial creative activities for the development of their personality.

No method is used in isolation. The teacher builds the educational process and chooses a system of methods, their sequence and combinations, taking into account a whole range of factors and conditions (taken into account age characteristics children, their sociocultural, spiritual and moral development, the level of actual development of each and the zone of proximal development, abilities, needs, interests, etc., sociocultural environment, the level of development of the primary team and the character of the school team, the child’s self-esteem and his social status, etc. .d.). Educational methods are selected taking into account the general and specific goals of education and self-education, their content and means, as well as taking into account the professionalism, skill, and culture of the teacher.