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The main philosophical categories of modern education. Philosophy of modern education

Introduction

CH.1. PHENOMENON OF EDUCATION IN THE HISTORY OF SOCIAL IDEAS, SOCIO-CULTURAL PROCESS AND PHILOSOPHICAL REFLECTION 14

1.1. Education in the system of pedagogical and social philosophical ideas 14

1.2. Education in the socio-cultural process 32

1.3. Philosophy and Education 53

CH.2. PHILOSOPHY OF EDUCATION AS A SOCIAL PHENOMENON AND SCIENTIFIC DIRECTION 75

2.1. Philosophy of education: origin, periodization and subject area 75

2.2. Socio-philosophical methodology of the philosophy of education 106

2.3. Philosophy of education and philosophical pedagogy: sources of improvement of methodological culture... 137

CONCLUSION 156

LITERATURE 161

Introduction to work

Relevance of the research topic. The challenge of the 21st century, directly addressed to education, is to awaken the natural functions of education as the most important sphere of cognition, formation, correction, and, if necessary, transformation of the mentality of both the individual and society as a whole. The essence of another major component of the challenge of the coming 21st century is the need to realize the deep foundations driving forces development of civilization and in the active influence on these foundations in the direction of the moral, spiritual progress of mankind.

The most serious problem of education is associated with the actual absence of a clear and thoughtful policy in this area, with a lack of attention to the prognostic, philosophical justification of such a policy. But for this, the problems of developing the whole range of issues related to the actual formation of a new branch of scientific knowledge - the philosophy of education - should receive priority development.

The truly grandiose problems facing the education of the future require fundamental changes in the very understanding of the essence of education, in the very approach to setting priorities. educational activities. But fundamental transformations in this area are possible only if the most common educational problems that determine the role and place of education in solving global civilizational problems are first resolved.

Reflection on education is one of the distinguishing features modern philosophy. This is due to the fact that society in the 21st century, under the influence of the scientific and technological revolution, acquires an informational character, and this is precisely what determines its state and prospects. Thus, the philosophy of education in modern conditions becomes a section of philosophical science. Interacting With

4 pedagogy, psychology, sociology and other humanities, it examines the content, goals and prospects of education, explores its social meaning and role in development as human society in general, and in the fate of individual countries and peoples.

The possibility of the existence of a philosophy of education is determined by the fact that the sphere of education itself is a source of universal philosophical problems. And the main task of the philosophy of education is to clarify what education is and to justify it (if possible) from the point of view of a person and his needs.

The philosophy of education is a form of philosophical activity in relation to education. The very understanding of education needs to be clarified. The purpose of such philosophical activity is to mentally identify the most essential in the very understanding of education, that which determines its development, interpretation at all social levels, interested in its practice, moreover, generating it.

The essence of the philosophy of education today - the identification of the key role of knowledge in the development of modern civilization - is not only the correct and deep reflections of specialists of a certain profile, not only the key setting of the organizers of education. This is the imperative of an effective system of social management, efficient management, and the self-preservation of society. The philosophy of education is a response to the crisis of education, the crisis of traditional scientific forms of its comprehension and intellectual support, the exhaustion of the main pedagogical paradigm. Despite the importance of the problems of the philosophy of education, the issues of its scientific status, tasks, methodological basis, formation as a special subject area, and, in relation to domestic realities, the issues of periodization of the development of the philosophy of education and the content of the stages of its formation are not fully resolved.

5
% - These problems characterize the relevance of the topic

dissertation research.

The degree of scientific development of the research topic.

The subject of the philosophy of education are the most general,
fundamental foundations for the functioning and development of education,
determining, in turn, criterion estimates are also sufficient
general, interdisciplinary theories, laws, regularities, categories,
concepts, terms, principles, rules, methods, hypotheses, ideas and facts,
related to education.
* Perhaps for the first time the most clear characterization of the philosophical

pedagogy belongs to J. Comenius, who advocated the combination of education and upbringing. After J. Comenius, J. J. Rousseau and K. A. Helvetius speak about the same. He wrote about the power of education that transforms human nature. M. Montaigne. I. Pestalozzi formulates the idea of natural conformity of education in a detailed form.

Kant believed that education sets itself the task of making a person skillful, knowledgeable and moral: education in the first sense is "culture", in the second sense "civilization", in the third sense "morality". Education should cultivate, civilize and make people moral.

The largest representative of the philosophy of education in England, K. Peters, considered it indisputable that education is associated with understanding, knowledge and development of a person and differs from training (as training, coaching), which is used in teaching aimed at a certain fixed result. According to one of the founders of sociology, M. Weber, each era requires its own interpretation of learning and education.

Philosophy of education as a field philosophical knowledge, which uses general philosophical approaches and ideas to analyze the role and main

patterns of development of education developed in the works of G. Hegel, J. Dewey, K. Jaspers, M. Heidegger.

Among the modern researchers studying the essence of education, one should single out F.T. Mikhailov, S.A. Ushakin, O.V. Badalyanets, G.E. Zborovsky, A.Zh. A. Kostyukov, N.A. Antipin, M.S. Kagan and other authors.

In the form most explicitly oriented towards educational practice (pedagogy as the practice of a particular philosophy), the approach is implemented by the SI. Gessen, B.C. Bibler, P.G. Shchedrovitsky, S.Yu. Kurganov and others.

Problems of correlation of philosophy and education in the center of research interest of such authors as T.L. Burova, I.I. Sulima, A.A. Zhidko, T.A. Kostyukova, D. Kudrya, I.N. .Antipin, R.I. Alexandrova.

An anthropological approach to the essence of education is being developed in their
works by V.P.Kaznacheev, V.A.Konev, V.V.Sharonov, A.P.Ogurtsov, A.B.Orlov and
etc. Education as a moral activity is considered in the works
M.N. Apletaeva, R.R. Gabdulkhakova, E.M. Glukhova. Psychological approach
implemented in the works of A. Sarseniev, E.V. Bezcherevnykh, V.V. Davydov,
R.R.Kondratieva. The sociological aspect of the problem is contained in the works
G.E. Zborovsky, A.I. Zimin, V.Ya. Nechaev, A.M. Osipov, A.N. Soshnev,
V.N.Kuikina, F.E.Sheregi, V.G.Kharcheva, V.V.Serikov.

The culturological approach is associated with the works of V.T. Kudryavtsev, V.I. Slobodchikov, L.V. Shkolyar, T.F. Kuznetsov, P.V. and others. The “Russian idea” in the philosophy of education is being developed by P.B. Bondarev, P.A. Gagaev, I.G. Gerashchenko, A.I. Krikunov, A.N. Migunov and others.

philosophy and philosophical anthropology. This position is presented

in modern domestic research S.A. Smirnov,

V.L. Kosheleva, E.M. Kazin, S.A. Voitova, A.A. Voronin, N.G. Baranets,

L.I. Kopylova and others.

The positivist understanding of the role of the philosophy of education as applied knowledge (the approach is typical for Anglo-American philosophy), is most closely associated with the empirical-analytical (critical-rationalist) tradition, in our country it has adherents in the person of V.V. Kraevsky, G.N. Filonova, B.L. Vulfson, V.V. Coumarin and others.

R. Lochner, V. Brezinka, I. Shefler, I.Kh. Hurst, R.S. Peter, A. Ellis,

J. Neller consider the philosophy of education as a reflexive field

theoretical pedagogy, metatheory in the structure of pedagogical knowledge,

its critical and methodological level, which creates the prerequisites for

optimization of teaching practice.

This approach is most clearly presented by V.M. Rozina: the philosophy of education is not philosophy or science, but a special area for discussing the ultimate foundations of pedagogical activity, discussing pedagogical experience and designing ways to build a new building of pedagogy.

The purpose of the dissertation research is a social

philosophical analysis of the subject area of the philosophy of education, its status and research tasks.

To achieve this goal, the following research questions are solved in the dissertation. tasks:

Explore the main domestic and foreign approaches to the classification of the status and objectives of the philosophy of education;

Explicit different meanings of the term "philosophy of education";

identify the main modern tasks of the philosophy of education;

clarify the periodization of the national philosophy of education;

Clarify the content of the stages of the formation of philosophy
education in terms of its development in the direction of philosophical
reflections on education;

Analyze the main trends in the development of philosophy
education.

The object of the dissertation research is the philosophy of education as a form of philosophical reflection of the essence of education and the educational process.

The subject of dissertation research different approaches and concepts of the status of the philosophy of education and its tasks in the direction of its development as a philosophical reflection on education come forward.

Theoretical and methodological base of the research is based on the socio-philosophical methods of concreteness and historicism, systemic and activity approach.

For the specific purposes of the study, methods of institutional, structural and functional analysis, as well as methods, ideas and principles developed by historical pedagogy, sociology of education, cultural studies, human studies and social anthropology, social psychology and personality psychology were used. The work also uses synergetic, informational, communicative, valueological, phenomenological, hermeneutic approaches.

Scientific novelty of the dissertation research tied With clarification of the status, tasks, periodization and main directions of development of the philosophy of education.

1. The following are identified as the main approaches: the philosophy of education as a sphere of philosophical knowledge, using general philosophical approaches and ideas to analyze the role and main patterns of education; philosophical analysis of education,

9 understood as a matrix of society reproduction; philosophy of education as philosophical metaphysics; positivist approach to the philosophy of education as applied knowledge; philosophy of education - not as a special science, but as a special area of discussion of the ultimate foundations of pedagogical activity (philosophy of pedagogy).

2. The scientific-pedagogical, methodological-pedagogical, reflexive-pedagogical, reflexive-philosophical, instrumental-pedagogical meanings of the term "philosophy of education" are singled out.

3. The following stages of the formation of domestic philosophy have been established
education, which, in accordance with the main focus
studies are named as follows: ideological,
rationalizing, cybernetic, problematic, dialogical,
ecological.

4. Historically specific, meaningful
filling the main stages of the philosophy of education.

5. It is substantiated that the philosophy of education is developing in the direction
formation of philosophical reflection on the problems of education.

6. The main tasks of the philosophy of education are identified.
The following provisions are put forward for defense:

1. The following main approaches to understanding the status and tasks of the philosophy of education are distinguished: A. Philosophy of education as a sphere of philosophical knowledge that uses general philosophical approaches and ideas to analyze the role and main patterns of development of education. B. Philosophical analysis education, understood as a matrix for the reproduction of society (sociality, social structure, systems of social interaction, socially inherited codes of behavior, etc.). B. Philosophy of education as a philosophical metaphysics, a broader area of philosophical knowledge compared to social philosophy and philosophical anthropology. D. A positivist understanding of the role of the philosophy of education as applied knowledge focused on

10 study of the structure and status of pedagogical theory, the relationship between value and descriptive pedagogy, analysis of its tasks, methods and social results. E. The philosophy of education is not a philosophy or a science, but a special area for discussing the ultimate foundations of pedagogical activity, discussing pedagogical experience and designing ways to build a new building of pedagogy.

2. The term "philosophy of education" is characterized by semantic
ambiguity, determined by aspects of the study, tasks of analysis
and the status of this problem area, which allows us to single out a)
philosophy of education as scientific pedagogy or theory of education
(scientific and pedagogical aspect); b) the philosophy of education as
methodology of pedagogical science (methodological and pedagogical aspect); in)
philosophy of education as understanding the process of education and its
correspondence of the generic essence of a person (reflexive-philosophical
aspect); d) philosophy of education as a tool for analyzing pedagogical
reality (instrumental and pedagogical aspect).

3. At the first stage (40-50s), the philosophy of education was reduced to
ideological consecration of the practice that existed in the Soviet school
general and vocational training and education. On the second -

Rationalization - the stage of the turn of the 50-60s. Pedagogical searches began to improve the educational process in the direction of increasing its effectiveness through the rationalization of education. At the third - cybernetic - stage in the 1960s, the philosophy of education was faced with the need to introduce into practice such generally technocratic forms as algorithmization and programming of education, its optimization and management. At the fourth - problematic - stage in the 1970s, the philosophy of education began to substantiate such an approach, which goes beyond purely technocratic frameworks,

As a problem-based learning that stimulated the cognitive activity of students. Critical reflection of problem-based learning was carried out from the positions

personal-activity approach in psychology and system-activity approach in philosophy. At the fifth stage in the 1980s, the philosophy of education actively developed dialogical as well as culturological paradigms. At the sixth - ecological - stage at the turn of the 1980s-90s, the philosophy of education considers its problems in the context of the interaction of various developing environments: from family through school and university to socio-psychological, professional-activity and information-sociogenic.

4. At the first stage at the turn of the 1940s-50s, although the problems
philosophy of education has not yet emerged as an independent field, all
individual elements of it were contained within theoretical works on
philosophy, psychology, pedagogy. At the second stage at the turn of the 1950s and 60s
years, the tasks of philosophical and educational
content. At the third stage, at the turn of the 1960s and 70s,
educational programs that have a philosophical justification and
capturing various aspects of the philosophical and educational

"problems. At the fourth stage, at the turn of the 1980s-90s, philosophical and educational problems are consciously formulated, reflection and paradigm shifts occur in its development, types of methodological work are discussed as conceptual schemes for designing educational practice. At the fifth - modern - stage in 1990- years and beyond, the philosophy of education is constituted into a special field of knowledge, a systematic study of its methodological, theoretical and social foundations is carried out.At the sixth stage, it focused on the problems of interaction between sociocultural and sociotechnical aspects within the framework

"humanistic pedagogy, reflective psychology and understanding sociology.

5. The main global trends in the development of the philosophy of education
are the following: a change in the socio-cultural paradigms of education,
related to the crisis of the classical model and education system,

12 development of pedagogical fundamental ideas in the philosophy and sociology of education, in the humanities; creation of experimental and alternative schools; democratization of education, creation of a system of continuous education; humanization, humanitarization and computerization of education; free choice of training and education programs; creation of a school community based on the independence of schools and universities.

6. Development trends modern education and define the main tasks of the philosophy of education: 1). Understanding the crisis of education, the crisis of its traditional forms, the exhaustion of the main pedagogical paradigm; 2). Understanding the ways and means of resolving this crisis. 3). The philosophy of education discusses the ultimate foundations of education and pedagogy: the place and meaning of education in culture, the understanding of a person and the ideal of education, the meaning and characteristics of pedagogical activity.

Scientific, theoretical and practical significance of the study is determined by the fact that the work theoretically comprehends the status and tasks of the modern philosophy of education, which is an important basis for analyzing the essence of modern education, its prospects and trends in the modernization of higher education. These positions can be the basis for designing educational activities and developing predictive scenarios in this area.

The results of the dissertation research can be used in the preparation of recommendations for the Ministry of Education of the Russian Federation in terms of the formation of educational policy directions and mechanisms for its implementation and evidence-based political decisions related to the modernization of education, as well as for the development of general courses and special courses on the problems of philosophy and sociology of education .

Approbation of work. The main provisions of the dissertation research were reported at International Conference"Management reforms in higher education: trends, problems and experience" (Rostov-

13 on-Don, 2004), at a methodological seminar for graduate students, applicants and doctoral students of the Faculty of Sociology and Political Science of Rostov state university"Methodology social cognition» (Rostov-on-Don, 2004, Issue 1, Rostov-on-Don, Issue 2, 2005).

Work structure. The dissertation consists of their introduction, two chapters of three paragraphs each, conclusion and bibliography in Russian and foreign languages. The total volume of the dissertation is 179 pages.

Education in the system of pedagogical and socio-philosophical ideas

There are several approaches to the analysis of the development of education. The first approach was based on the goal of education, which was formulated as a normative ideal of an educated person in society. This branch penetrates into all spheres of life, but is always built into the corresponding historical era. Karl Mannheim said that the goal of education is reflected not only by the era, but also by the country. Thus, the stages of development of education should be considered in accordance with the normative ideal.

Another approach suggests that the development of education is based on the type of culture. Supporters of this approach are Mead, Simon, Coombs (see 88.243; 139, 326; 92, 112). They argue that the development of civilization was marked by a change in dominant types, in accordance with which education is changing as a translator of culture. There are three types of culture: a) post-figurative (the culture of traditions, customs, everyday practices dominates, when the natural social environment acts as the subject of education. A person learns in the process of everyday work. Knowledge is not separated from the carrier) b) figurative type (the culture of traditions is inferior to a place for a culture of rational knowledge, norms, values, laws. Education becomes massive and divorced from the source of knowledge. The main task is to form a knowledgeable person. Our society is at this stage), c) prefigurative culture - post-industrial. The technology of knowledge production becomes the leading one. This culture is just assumed. The normative ideal is a person who generates knowledge, who is able to navigate independently in the flow of information, created in education and by means of education. In the future, we will call this idea "anthropological-pedagogical". In fact, the anthropological and pedagogical idea is already visible in the reflections of teachers ancient world. The teacher in those days meant more than now. It was not only a teacher of the subject, but also a “wise”, “knowledgeable” person.

Here and below, the first digit indicates the number of the source in the list of references, the second after the comma - the number of the cited page; numbers separated by semicolons indicate different sources. The most clear description of the anthropological and pedagogical idea belongs to J. Comenius, who wrote that all people need education in order to be people (see 1, 476).

After Comenius, Rousseau and Helvetius talk about the same thing, and then the anthropological-pedagogical idea becomes a common place in the pedagogical worldview. The second idea of educational discourse is the idea of the natural conformity of education. In accordance with it, pedagogical efforts should be mediated by knowledge of the nature of the student and the characteristics of his development. Even Montaigne wrote that it is difficult to transform what is invested in a person by nature itself, and also that it is necessary to take into account the character and individuality of the student. I. Pestalozzi formulates the idea of natural conformity of education in a detailed form. “The totality of the means of the art of education,” writes Pestalozzi, “used for the purposes of the natural development of the forces and inclinations of a person, implies, if not a clear knowledge, then, in any case, a living inner feeling of the path that nature itself follows, developing and shaping our forces. . This course of nature rests on the eternal, unchanging laws inherent in each of the human forces and in each of them associated with an irresistible desire for one's own development. The whole natural course of our development largely follows from these strivings” (ibid., p. 512).

The analysis shows that educators have always understood conformity to nature in two ways: on the one hand, as the patterns of change and development of a person identified in philosophy, later psychology, on the other hand, as such a natural plan in a person that justifies the nature and “logic” of education.

The third idea of educational discourse - stimulating the activity of the student in education - is directly related to the recognition of the personality of the latter. However, it was not until the beginning of our century that the requirement of student activity was set as a special goal of education (see 165, 316).

As the fourth idea of educational discourse, one can point to the idea of school, which, in turn, breaks down into a number of fundamental pedagogical ideas: school order or organization, discipline, goals of education, content of education, forms and methods of teaching (see 32).

The next idea of educational discourse can be considered the idea of pedagogical practice, which, in turn, breaks down into the ideas of pedagogical art, thinking and science (see 20, 43).

Finally, an important idea of educational discourse is understanding the relationship between education and upbringing. For many English-speaking authors, the concepts of "education" and "upbringing" are closely related. In this regard, it can be difficult to adequately translate into Russian the English “education” (“education”, “education”), since, as follows from the content of many books, for example, on the philosophy of education, the authors understand this term equally as problems personality education, character education, . preparing a person for participation in public life, education itself in our understanding, teaching a person knowledge and skills, vocational training, training and a number of other aspects (see 1.236).

Philosophy and education

The relationship between philosophy and education concerns many problems, but two important theoretical aspects can be clearly distinguished among them. The first aspect is presented mainly by the philosophers themselves and can be formulated as a problem about the relationship of philosophy to the educational process.

Obviously, the problem posed in the title of this section

dissertation research, turns into a “multi-layered pie” and in this regard, the assumption of which aspect of these multilayered relationships explicates its most important facets seems to be very conditional. This is just a cut from one of the theoretical aspects the relationship between philosophy and education, since outside of this already multi-layered relationship there remains the question of in what terms education is explicated: as a system, as an organization and structure, as a social institution, as a sociocultural phenomenon, as a social process. And even in this complication of the problem, which will explicitly give

its difficult to quantify multidimensionality, education as an object of analysis is divided into a number of “subobjects”: levels of education, types of education, types of education, forms of education (see Golota A.I. Philosophical aspects of education reform // Vestnik MEGU, M., 1997, No. 2, pp. 78-79).

The second aspect is. it is the attraction of certain points of view, arguments and concepts that can be called “philosophical” and which, according to their functional purpose, are designed to substantiate (legitimize) certain elements of educational strategies or the structure of those as a whole. This function of philosophical statements

usually explained by the fact that it is philosophy that forms a number of limiting concepts (such as, for example, "man", "society", "education").

Obviously, the multidimensionality of such justifications is also beyond doubt (see Denisevich M.N. K new philosophy humanitarian education // XXI century: the future of Russia and in the philosophical dimension. Ekaterinburg, 1999, p. 119).

Based on these concepts, an idea is built about the essence and goals of education, which, in turn, allows pedagogy, the psychology of education, etc., to develop ways and methods for achieving these goals. At the same time, this representation does not have to be explicitly expressed by a philosopher, but any system of education or its transformation is explicitly or implicitly produced on the basis of a certain kind of “philosophical” assumptions. The applied and organizational side, mainly of the first of these two aspects, is the nature and extent of the presence of philosophy within educational institutions and programs. Certain substantive moments of theoretical aspects influence these applied problems, but the latter are also determined by a number of other factors (see Refs. 65, 80).

These factors include in particular the factor of cultural self-identification and the role that philosophy plays in the list of those values that we classify as cultural heritage. In the latter case, we can talk about both “national” self-identification (for example, in German or French culture, philosophy occupies a different position than in American), and about involvement, for example, in “European culture” as such, where philosophy, by the way, , is a more fundamental element than, say, the Christian religion (insofar as European culture perceives itself as the heir to the culture of antiquity). (see 57, 236).

The history of the relationship between philosophy and educational institutions in European culture, originating from the Pythagoreans, Sophists, Plato's Academy and Aristotle's Lyceum, is, of course, not homogeneous. It is known as the heyday when philosophy managed to integrate harmoniously into educational institutions (such, for example, the 13th century, when medieval “intellectuals”, such as Thomas Aquinas, acted in universities that were being formed throughout Europe, as well as the period of German classical philosophy) , and the era of decline, when living philosophical thinking left the institutions of education frozen in scholastic forms and social privileges, concentrating in narrow elite circles, the secluded silence of offices and even military tents (R. Descartes).

The philosophical type of rationality is, moreover, in rather complicated and historically changeable relations with other forms of human cognition and action, such as religion, science, and social and political practice. In this section of the dissertation, we will only touch on a number of points related to philosophical aspects education in the context of the current domestic situation, and also (in the second part of the article) we will try to explicate the very general ideas and motivations that de facto inspire reformist activity in Russia at the present time (35, 446).

Under " modern situation» we will understand the European liberal values-oriented democratic constitutional state where political power is separated from the church, and social engineering and; managerial decisions have a rational type of legitimation.

Now philosophy is represented by coexisting heterogeneous trends, some of which (according to their systematic principles) have little in common with each other - including in relation to the traditional universalist claims of philosophy. These trends have their own fairly defined national-state and institutional arena, and, despite the view that has become widespread for some time now that these boundaries tend to be erased, only a very small number of philosophers in the world really have a deep knowledge of the problems of several trends, and such eclecticism clearly does not elicit sympathy from their more conservative counterparts.

Philosophy of education: origin, periodization and subject area

The term "Philosophy of Education" can often be found in the specialized literature relating to the field of education. It is known that in many countries, including our country, there are active searches for a way to bring education out of the crisis in which it found itself at the end of the 20th century. And so many of the experts suggest that one of the ways to bring education out of the crisis is to intensify research in the field of the philosophy of education (see 1; 213).

The term philosophy of education first appeared in the 19th century in Germany, and in Russia one of the first to use this term was Vasily Vasilyevich Rozanov, a philosopher, writer, teacher, who worked as a teacher in gymnasiums for 12 years. This is the first mention of this term in Russia. He speaks of the need to develop this term, since the philosophy of education will help to somehow comprehend, to imagine the general state of education and upbringing (see 191, 56). After V. Rozanov, we did not have active work on the philosophy of education. But in 1923, in Russia, a book was published by the philosopher and teacher, the SI theorist. Gessen (1870-1950) “Fundamentals of Pedagogy. Introduction to Applied Philosophy”, which is one of the best books last century in pedagogy. It comprehends the centuries-old experience of world pedagogy and the best traditions of Russia, analyzes the most important areas of pedagogical thought of the 20th century in Russia, Europe, and the USA, substantiates promising ideas of pedagogy (see 191). In this book, the author talks about the need to develop the philosophy of education and writes that even the most particular questions of pedagogy are fundamentally purely philosophical problems, and the struggle of various pedagogical currents is a reflection of the struggle of philosophical assumptions. That is SI. Hessen believed that any pedagogical problem has its roots in philosophy. To some extent, one can agree with this, since pedagogy itself became infected in the depths of philosophy. Since the philosophers of antiquity (Aristotle Confucius, Plato ...), and the philosophers of our time (Kant, Hegel) were closely involved in education as well. Moreover, I. Kant gave 4 lectures on pedagogy at the University of Koenigsber, and they were published in printed form (see Gessen SI. Fundamentals of Pedagogy: Introduction and Applied Philosophy. M., 1995).

After S. Hessen, the term philosophy of education disappears and appears in Russia in the 70-80s of the 20th century. Moreover, this term manifests itself at this time mainly in the context of criticism of the Western concept of the philosophy of education.

In the West, in the early 1920s, Dewey published a book: The Philosophy of Education. In the 1940s, a society on the philosophy of education was created at Columbia University in the USA. This society has set itself the following goals: - study of the philosophical issues of education; - establishing cooperation between philosophers and educators; - preparation of training courses on the philosophy of education; - training of personnel in this direction; - philosophical expertise educational programs(see 88, 342).

Gradually, this society begins to fulfill its stated goals, a number of books are published, articles are published. Gradually, the philosophy of education takes shape as the curriculum is introduced to the universities of the USA and Canada, and then to them in other countries (see 98, 312).

In Russia, however, the problem of the philosophy of education returned only in the early 90s, moreover, due to the fact that UNESCO declared one of the priority tasks to develop the concept of the philosophy of education of the 21st century. Money was allocated for this program and Czech and Russian specialists took up it. And in 1992, the book "Philosophy of Education of the 21st Century" was published, which is a collection of articles from a symposium held on the results of this program. In 1993, a major conference was held in Russia on this topic, it was attended by specialists from different countries, including the USA and Canada. Only the listing of the titles of some of the reports submitted to this conference speaks of the scientific scale, interdisciplinarity and significance for education of the topics of this conference, for example, “Philosophy of education in Russia, the status of the problem of perspective”, “Pedagogical theory as a justification for pedagogical practice”, “Philosophy and Policies for the Development of Education in a Democratic Society”, “Education and Human Rights”, “The Rationale for Education in a Democratic Society”. At the end of the nineties, round tables on this topic were held in the journals Pedagogy and Questions of Philosophy (see 161, 342).

Philosophy of education

The challenge of the 21st century, directly addressed to education, is to awaken the natural functions of education as the most important area of cognition, formation, correction, and, if necessary, transformation of the mentality of both the individual and society as a whole. The essence of the other most important component of the challenge of the 21st century is the need to understand the deep foundations of the driving forces of the development of civilization and to actively influence these foundations in the direction of the moral, spiritual progress of mankind.

The most serious problem of education is associated with the actual lack of a clear and thoughtful policy in this area, with a lack of attention to predictive, the philosophical justification for such a policy. But for this, the problems of developing the whole range of issues related to the actual formation of a new branch of scientific knowledge - the philosophy of education - should receive priority development.

Truly grandiose problems facing the education of the future require fundamental changes in the very understanding of the essence of education, in the very approach to determining the priorities of educational activities. But fundamental transformations in this area are possible only if the most common educational problems that determine the role and place of education in solving global civilizational problems are first resolved.

Reflection about education - one of the distinguishing features of modern philosophy. This is due to the fact that society in the 21st century, under the influence of the scientific and technological revolution, acquires an informational character, and this is precisely what determines its state and prospects. Thus, the philosophy of education in modern conditions becomes a section of philosophical science. Interacting with pedagogy, psychology, sociology and other humanities, she examines the content, goals and prospects of education, explores its social meaning and role in the development of both human society as a whole and in the fate of individual countries and peoples.

The essence of the philosophy of education today is to identify the key role of knowledge in the development of modern civilization. This is not only the correct and deep reflections of specialists of a certain profile, not only the key attitude of the organizers of education, it is imperative effective system of social management, efficient management, self-preservation of society. The philosophy of education is a response to the crisis of education, the crisis of traditional scientific forms of its comprehension and intellectual support, the exhaustion of the main pedagogical paradigm. Despite the importance of the problems of the philosophy of education, the issues of its scientific status, tasks, methodological basis, formation as a special subject area and, in relation to domestic realities, the issues of periodization of the development of the philosophy of education and the content of the stages of its formation are not fully resolved.

The subject of the philosophy of education is the most general, fundamental foundations for the functioning and development of education, which, in turn, determine the criteria-based assessments of quite general, interdisciplinary theories, laws, patterns, categories, concepts, principles, rules, ideas and facts related to education.

Perhaps, for the first time, the clearest characteristic of philosophical pedagogy belongs to J. Comenius, who advocated the combination of education and upbringing. After him, J.-J. Russo and K.A. Helvetius. M. Montaigne wrote about the power of education that transforms human nature. I. Pestalozzi forms the idea of the nature-conformity of education in a detailed form.

Kant believed that education sets itself the task of making a person skillful, knowledgeable and moral: education in the first sense is "culture", in the second sense - "civilization", in the third - "morality". Education should cultivate, civilize and make people moral.

The philosophy of education as a sphere of philosophical knowledge, using general philosophical approaches and ideas to analyze the role and main patterns of the development of education, developed in the works of G. Hegel, J. Dewey, K. Jaspers, M. Heidegger.

Among modern researchers studying the essence of education, F.T. Mikhailova, S.A. Ushakina, O.V. Badalyanets, G.E. Zaborovsky, A.Zh. Kuszhanov, T.A. Kostyukov and others.

In the form most clearly focused on educational practice (pedagogy as the practice of a certain philosophy), the approach is implemented by S.I. Gessen, V.S. Bibler, P.G. Shchedrovitsky and others.

The problems of the relationship between philosophy and education are at the center of the research interest of such authors as T.L. Burova, I.I. Sulima, A.A. Zhidko, T.A. Kostyukova, N.A. Antipin and others.

V.P. writes about the socio-philosophical concepts of education. Zinchenko, V.V. Platonov, O. Dolzhenko and other domestic researchers. The philosophy of education as a philosophical metaphysics is a wider area of philosophical knowledge compared to social philosophy and philosophical anthropology. A similar position is presented in modern domestic studies by S.A. Smirnov, V.L. Kosheleva, E.M. Kazin, S.A. Voitova and others.

positivist understanding of the role of the philosophy of education as applied knowledge (the approach is typical for Anglo-American philosophy), which is most closely associated with the critical-analytical tradition, has adherents in our country in the person of V.V. Kraevsky, G.N. Filonova...

This approach is most clearly presented by V.M. Rozina: the philosophy of education is not philosophy or science, but a special sphere of discussion of the ultimate foundations of pedagogical activity, discussion of pedagogical experience and designing ways to build a new knowledge of pedagogy.

The term “philosophy of education” is characterized by semantic ambiguity, determined by the aspects of the study, the tasks of analysis and the status of this problem area, which makes it possible to single out:

- philosophy of education as scientific pedagogy or theory of education (scientific and pedagogical aspect)
- philosophy of education as a methodology of pedagogical science (methodological and pedagogical aspect)
- the philosophy of education as a comprehension of the process of education and its correspondence to the generic essence of a person (reflexive-philosophical aspect)
- philosophy of education as a tool for analyzing pedagogical reality (instrumental and pedagogical aspect)

At the first stage (40-50s of the 20th century), the philosophy of education was reduced to ideological coverage of the practice of general and vocational training and education that existed in the Soviet school. At the second - rationalization - stage of the turn of the 50-60s. 20th century pedagogical searches were carried out to improve the educational process in the direction of increasing its effectiveness through the rationalization of education. At the third - cybernetic - stage in the 60s. the philosophy of education is faced with the need to introduce into practice such, in general, technocratic forms as algorithmization and programming of education, its optimization and management. At the fourth - problematic - stage in the 70s. the philosophy of education began to justify such an approach, which goes beyond a purely technocratic framework, as problem-based learning, which stimulated the cognitive activity of students. Critical reflection of problem-based learning was conducted from the standpoint of a personal-activity approach in psychology and a systemic-activity approach in philosophy. At the fifth stage in the 80s. philosophy of education actively developed dialogical, as well as cultural paradigm. At the sixth - ecological - stage at the turn of the 80-90s. the philosophy of education considers its problems in the context of the interaction of various developing environments: from family through school and university to socio-psychological, professional-activity and information-sociogenic.

At the first stage, although the problematics of the philosophy of education had not yet emerged as an independent area, nevertheless, its individual elements were contained within theoretical works on philosophy, psychology, and pedagogy. At the second stage, tasks of philosophical and educational content begin to be consciously set. At the third stage, educational programs are developed that have a philosophical justification and capture various aspects of philosophical and educational issues. At the fourth stage, philosophical and educational issues are consciously formed, reflection and paradigm shift in its development take place, types of methodological work are discussed as conceptual schemes for designing educational practice. On the fifth - present stage, in the 1990s, and further, the philosophy of education is constituted into a special field of knowledge, a systematic study of its methodological, theoretical and social foundations is being carried out. At the sixth stage, she focused on the problems of interaction between socio-cultural and socio-technical aspects within the framework of humanistic pedagogy, reflective psychology and understanding sociology.

The main global trends in the development of the philosophy of education are the following: a change in the socio-cultural paradigms of education associated with the crisis of the classical model and education system, the development of pedagogical fundamental ideas in the philosophy and sociology of education, in the humanities; creation of experimental and alternative schools; democratization of education, creation of a system of continuous education; humanization, humanitarization and computerization of education; free choice of training and education programs; creation of a school community based on the independence of schools and universities.

Trends in the development of modern education determine the main tasks of the philosophy of education: 1) understanding the crisis of education, its traditional forms, the exhaustion of the main pedagogical paradigm; 2) understanding the ways and means of resolving this crisis; 3) the philosophy of education discusses the ultimate foundations of education and pedagogy; the place and meaning of education in culture, understanding of a person and the ideal of education, the meaning and features of pedagogical activity.

In general, the modern ideal of education is a person, on the one hand, well prepared for life, including the readiness to overcome life crises, on the other hand, actively and meaningfully related to life and culture, to one degree or another participating in their change and transformation. On one side, education is always turned towards a person, merging to the limit with self-education, on the other - towards culture, and here education acts as a mechanism for its evolution. I would like to emphasize the last point in particular: an educated person is a person who, to one degree or another, brings spirituality, meaning to culture, i.e., who works specifically for culture (these aspects of modern education are manifested in the requirement for the humanization of education, the formation of a responsible personality and moral orientation person, etc.)

Education is a social subsystem that has its own culture. As its main elements, one can single out educational institutions as social organizations, social communities (teachers and students), the educational process as a type of sociocultural activity.

Various functions of education are considered, and the function of translation and distribution of culture in society is singled out as one of the most important in this context. Its essence lies in the fact that through the institution of education, the values of culture are transmitted from generation to generation, understood in the broadest sense of the word (scientific knowledge, achievements in the field of art and literature, moral values and norms of behavior, experience and skills inherent in various professions and etc.)

Education is the only specialized subsystem of society, the target function of which coincides with the goal of society. If various spheres and branches of the economy produce certain material and spiritual products, as well as services for a person, then the education system “produces” the person himself, influencing his intellectual, moral, aesthetic and physical development. This defines the leading social function education - humanistic.

Humanization is an objective need for social development, the main vector of which is the focus on the person. Global technocracy as a method of thinking and the principle of activity of an industrial society dehumanized social relations, reversed goals and means. In our society, a person, proclaimed as the highest goal, has actually been turned into a “labor resource”. This was reflected in the education system, where the school saw its main function in "preparation for life", and "life" turned out to be labor activity. The value of the individual as a unique individuality, an end in itself of social development was relegated to the background.

It is shown that an important function of education is social selection. In education, individuals are bred along streams that predetermine their future status. Social selection is one of the most important functions of formal education. From the point of view of the sciences that study education, the consequences of the selection process carried out by the institution of education are extremely important, since the end result (when different groups of young people complete their education and receive a profession) is the placement of people in different social positions in the social structure of society. Through this mechanism, the reproduction and renewal of the social structure of society is carried out, without which its normal functioning is impossible. Another important aspect of this process is that thanks to it, the mechanism of social mobility is launched: obtaining a profession, including a person in professional activity, especially in a large organization, opens the way for many people to a professional career, a transition to a more prestigious social stratum.

Education is a phenomenon of the socio-cultural process, a subsystem of culture and an expression of the mechanism of cultural genesis. This can be considered at the fundamental level, which forms the epistemology of historical and social existence, at the anthropological level, at which the cultural existence of people, normative patterns of behavior and consciousness are studied, and at the applied level, which is associated with the development of technologies for the practical organization and regulation of cultural processes.

At the fundamental level, education should be considered as a phenomenon of culture, as its subsystem and mechanism of evolution in dynamics, at the anthropological level, it is necessary to study the evolution of human consciousness, social mentalities in cultural and educational environments, at the applied level, the development of technologies for modernizing the educational sphere in accordance with the laws of cultural evolution and modern cultural stage.

The most remarkable domestic phenomenon of the last ten years has been the emergence and flourishing of such a discipline as “philosophy of education”, which, judging by educational publications and the relevant recommendations of the Ministry of Education and Science of the Russian Federation, has entered the field of disciplines for pedagogical universities. By order of the Ministry of General and Vocational Education of the Russian Federation dated November 10, 1998 No. 2800, a specialized state institution was also created - the Center for the Philosophy of Education, with the goal of "development of philosophical issues (culturological foundations) of general, higher pedagogical and additional education." The space of this new discipline is being colonized by both philosophers and educators, the latter dominating here.

The peculiarity of the situation with the “philosophy of education” lies in the fact that in it, as in a field with a still rationally unformed discourse, i.e. not built according to certain (“scientific”) rules, search heuristic activities are carried out, aimed at identifying their own status, tasks, methods.

The separation of the philosophy of education into a separate branch of philosophical knowledge is presented quite widely and is justified in different ways: the philosophy of education is the philosophy of justifying education as a function of life; the philosophy of education is a dynamically changing self-awareness of the changing cultural situation in the world; education is the main institution for the reproduction of the intellectual and cultural potential of society.

The term “philosophy of education” first appeared in the 19th century in Germany, and in Russia one of the first to use this term was Vasily Vasilyevich Rozanov. After Rozanov, we did not have any active work on the philosophy of education. But in 1923, a book by the philosopher and theoretical teacher S.I. Gessen “Fundamentals of Pedagogy. Introduction to Applied Philosophy”, which is one of the best books of the last century on pedagogy. It comprehends the centuries-old experience of world pedagogy and the best traditions of Russia, and analyzes the most important areas of pedagogical thought of the 20th century. in Russia, Europe, the USA, promising promising ideas of pedagogy are substantiated.

After S.I. Gessen, the term philosophy of education disappears and appears in Russia in the 70-80s. XX century, and mainly in the context of criticism of the Western concept of the philosophy of education.

The term “philosophy of education” has many definitions. Here are some of them: scientific pedagogy or the theory of education, methodology of pedagogical science, understanding of education, a tool for analyzing pedagogical reality. The author tends to the position that the philosophy of education is a philosophical reflection on education.

The Western point of view on the philosophy of education is reflected in the 12-volume Encyclopedia of Education published in Oxford in 1994. In this encyclopedia, the following articles are devoted to the philosophy of education section: Critical thinking and philosophical questions, Pedagogical management, Philosophy of education - Western European perspectives, Pedagogical research: philosophical questions.

The periodization of the domestic philosophy of education is a special problem, since it itself is only being formed as a special field of knowledge. First, it is advisable to consider the problem of periodization through the allocation of stages in the development of the philosophy of education in its relationship with educational practice.

Philosophy from the very beginning of its inception sought not only to comprehend the existing systems of education, but also to formulate new values and ideals of education. The philosophy of education, based on the above reasoning, can be defined as a philosophical reflection on the problems of education.

The central problems of the philosophy of education should be, as studies show, the fundamental problems associated with the understanding of the original worldview guidelines and the defining values of culture. The philosophy of education should, of course, be stimulated by the problems of various sciences that study the systems of upbringing and education, but it is called upon to be precisely philosophical. The specificity of philosophical reflection in comparison with the original norms, attitudes and principles of upbringing and education and with other forms of their conceptual and theoretical understanding in psychology, pedagogy, cultural studies, sociology of upbringing and education lies, first of all, in the fact that philosophy, first of all, is designed to answer cardinal questions related to the fundamental problems of a person's relationship to the world, his way of fitting into the universe, to set a fundamental worldview project.

The socio-philosophical methodology of the philosophy of education is considered, first of all, in the approach to understanding the conceptual content of modern social philosophy. Social philosophy has its object of knowledge of society and its general patterns. One of the main tasks of the social type of knowledge is the analysis of social processes and the identification of regular, with the necessity of repeating phenomena in them.

Methodology of socio-philosophical knowledge has an attributive-essential character. Regulatory and methodological principles of social philosophy, constituting in unity its method, provide a comprehensive substantive convergence of the object (society, the social world) with the subject who cognizes it. The principles of intentionality, sociocultural determination of self-development and complementarity of social systems, asocial generation, etc. are singled out. It should be noted that the considered methodological principles are closely interconnected. Their relationship is, ultimately, the unity of dynamic (in the form of a statistical trend), structural-functional and individual-existential characteristics of social reality, it is also the unity of history, society and man as different projections of the expedient-communicative activity of the latter.

An important component of the socio-philosophical methodology of the philosophy of education is philosophical anthropology - the theoretical and ideological basis for the formation of the philosophy of education. The essence of the anthropological approach boils down to an attempt to determine the foundations and spheres of the human being. Thus, the anthropological approach goes to the comprehension of the world, being through the comprehension of man. Philosophical anthropology is the theoretical and philosophical basis on which pedagogical anthropology developed. Main representatives: K. D. Ushinsky, L. S. Vygodsky, P. P. Blonsky, M. Buber and others. Main problems: individual development of the individual, interaction between the individual and society, socialization, ambivalence of the individual, the problem of values, creativity, happiness , freedom, ideals, the meaning of life, etc. Education, from the position of pedagogical anthropology, is the self-development of the individual in culture in the process of its free and responsible interaction with the teacher of the education system and culture with their help and mediation. The purpose of education is to promote and help a person in mastering the methods of cultural self-determination, self-realization and self-rehabilitation, in understanding oneself. The content of education should be not just the transfer of knowledge, skills and abilities, but the balanced development of the physical, mental, strong-willed, moral, value and other spheres.

The most common in pedagogical literature is the understanding of methodology as a result of reflection. Reflection directs thinking towards understanding and comprehending one's own activity and is a source of new knowledge both about the forms and means of activity, and the very subject to which the activity is directed, i.e. about the forms and methods of pedagogical activity, about pedagogical reality itself. In this case, the teacher's culture includes numerous elements that ensure the effectiveness of his research activities. Firstly, it is a culture of thinking, i.e. following the rules of formal logic, and secondly, observing the rules of scientific research adopted by the scientific community.

Methodological culture includes those elements of culture that act as means, tools that determine general direction and methods of scientific research. As a rule, we are talking about defining the object and subject of research, putting forward a hypothesis, choosing means (approaches, methods, techniques) and verifying the results obtained (criteria for scientific validity, truth), as well as following these criteria.

Each of these elements of the methodological culture is contradictory, has a complex multi-level structure, and requires a variety of abilities of the scientist. According to V. M. Rozin, reflection in methodology should “understand, analyze, comprehend the obstacles, problems, contradictions that arise in a certain subject (discipline) and outline ways, ways to resolve these difficulties and thereby contribute to the development of the subject.”

The point of view, according to which scientific pedagogy was, is and remains the philosophy of education, is becoming increasingly stronger. All points of view on the philosophy of education can be reduced to the following: the philosophy of education is part of philosophy; philosophy of education - part general pedagogy; philosophy of education - philosophical methodology of pedagogy. B. S. Gershunsky identifies the following objects of the philosophy of education: a person from an educational point of view; the goals of education, taking into account the personal needs of a person; socio-economic environment that determines the development of the education system; the system of lifelong education in terms of optimizing its management; system and process of education, training and development of a person, focused on achieving the goals of education; pedagogical science, its essence and functions as a self-developing system; the teacher as the main protagonist of any transformations. The subject of the philosophy of education is the activity aimed at "optimizing the functioning of education as the most important socio-economic and culture-forming institution of society."

The methodology for solving educational problems in pedagogy should be a holistic philosophical idea of a sociobiological anthropological-cosmological synthesis of knowledge aimed at education, upbringing and training in the creation of the main value - a harmonious and holistic person.

After analyzing the historical development of the philosophy of education and the development of knowledge in this area, we can identify the following meanings of the term "philosophy of education": scientific and pedagogical, methodological and pedagogical, reflexive and pedagogical, reflexive and philosophical, instrumental and pedagogical. The term "philosophy of education" is characterized by semantic ambiguity, determined by the aspects of the study, the tasks of analysis and the status of this problem area, which makes it possible to single out: a) the philosophy of education as scientific pedagogy or the theory of education (scientific and pedagogical aspect); b) philosophy of education as a methodology of pedagogical science (methodological and pedagogical aspect); c) the philosophy of education as an understanding of the process of education and its correspondence to the generic essence of a person (reflexive-philosophical aspect); d) philosophy of education as a tool for analyzing pedagogical reality (instrumental-pedagogical aspect).

The study of the development of the philosophy of education made it possible to establish the following stages in the formation of the domestic philosophy of education, which, in accordance with the main focus of research, can be named as follows: ideological, rationalization, cybernetic, problematic, dialogical, ecological.

Based on the analysis of numerous approaches of domestic and foreign researchers of philosophical problems of education, the following main approaches to understanding the status and tasks of the philosophy of education are distinguished: 1. Philosophy of education as a sphere of philosophical knowledge that uses general philosophical approaches and ideas to analyze the role and main patterns of education development. 2. Philosophical analysis of education, understood as a matrix for the reproduction of society (sociality, social structure, systems of social interaction, socially inherited codes of behavior, etc.). 3. Philosophy of education as a philosophical metaphysics, a wider area of philosophical knowledge in comparison with social philosophy and philosophical anthropology. 4. A positivist understanding of the role of the philosophy of education as applied knowledge focused on the study of the structure and status of pedagogical theory, the correlation of values and descriptive pedagogy, the analysis of its tasks, methods and social results. 5. The philosophy of education is not philosophy or science, but a special area for discussing the ultimate foundations of pedagogical activity, discussing pedagogical experience and designing ways to build a new building of pedagogy.

From all of the following, we can conclude that the main global trends in the development of the philosophy of education are the following: a change in the socio-cultural paradigms of education associated with the crisis of the classical model and education system, the development of pedagogical fundamental ideas in the philosophy and sociology of education, in the humanities; creation of experimental and alternative schools; democratization of education, creation of a system of continuous education, humanization, humanization, computerization of education, free choice of training and education programs, creation of a school community based on the independence of schools and universities.

It is also established that the trends in the development of modern education determine the main tasks of the philosophy of education. Understanding the crisis of education, the crisis of its traditional forms, the exhaustion of the main pedagogical paradigm; understanding the ways and means of resolving this crisis. The philosophy of education discusses the ultimate foundations of education and pedagogy: the place and meaning of education in culture, the understanding of a person and the ideal of education, the meaning and characteristics of pedagogical activity.

Further prospects for research in this subject area are as follows: analysis of the philosophical understanding of the ideal of education, the study of the content of such a direction as the philosophy of pedagogy or philosophical pedagogy by establishing the conceptual foundations of the theory of pedagogy.

Further research requires, in our opinion, the implementation of the anthropological approach in the philosophy of education, in which the conceptual foundations of the theory of human studies should be implemented.

Among the approaches that should be comprehended in the philosophy of education are the synergetic approach, the sociocultural approach, the informational approach, the valeological and phenomenological approaches.

Understanding the philosophical content of the essence of education is unthinkable without a cosmological approach, an activity approach, as well as a pedagogical concept for the development of creativity and personality.

The implementation of these approaches, in our opinion, will lay the foundation for the theory of the philosophy of education as a specific interdisciplinary field of research based on socio-philosophical methodology.

philosophy education knowledge scientific

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PHILOSOPHY OF EDUCATION - a research area of philosophy that analyzes the foundations of pedagogical activity and education, its goals and ideals, the methodology of pedagogical knowledge, methods for designing and creating new educational institutions and systems. The philosophy of education acquired a socially institutionalized form in the mid-1940s. 20th century, when special societies on the philosophy of education were created in the USA, and then in Europe. However, long before that, the philosophy of education was an important component of the systems of great philosophers. Thus, the problems of education were discussed by Plato, Aristotle, Jan Amos Comenius, Locke, Herbart. A whole epoch in the development of philosophy is directly connected with the ideals of the Enlightenment. In the philosophy of the 19th century, the problem of human education (Bildung) was considered as central (for example, by Herder, Hegel, and others). In Russia, this refers to the pedagogical ideas of V. F. Odoevsky, A. S. Khomyakov, P. D. Yurkevich, L. N. Tolstoy. And in the 20th century many philosophers applied the principles of their philosophy to the study of the problems of education (for example, D. Dewey, M. Buber, and others). Philosophy, referring to pedagogical theory and practice, to the problems of education, was not limited to describing and reflecting on the existing education system, its goals and levels, but put forward projects for its transformation and building a new education system with new ideals and goals. Back in the 1930s. Pedagogy was interpreted as applied philosophy (for example, by S.I. Gessen).

By the middle of the 20th century, the situation began to change - the separation of the philosophy of education from general philosophy is growing, the philosophy of education takes on an institutional form (associations and associations are created, on the one hand, philosophers dealing with the problems of upbringing and education, and on the other hand, teachers who turn to philosophy). The philosophy of education was seen as a way of thinking that would make it possible to overcome the heterogeneity in pedagogical theories and concepts, to critically analyze the initial principles and assumptions of various pedagogical theories, to identify the fundamental foundations of theoretical knowledge in pedagogy, to find those ultimate foundations that can serve as a basis for consensus in the community. teachers. At the same time, the philosophy of education puts forward new guidelines for the reorganization of the education system, articulates new value ideals and foundations for new projects of educational systems and new directions of pedagogical thought. These projects are different in their goals and focus - some are aimed at the transformation of educational institutions (from schools to universities), others - at the transformation of non-institutional education (for example, a program of continuing education).

The main reasons for the formation of the philosophy of education as a special research area of philosophy are: 1) the isolation of education into an autonomous sphere of society; 2) diversification of educational institutions; 3) heterogeneity in the interpretation of the goals and ideals of education, which is fixed as a multi-paradigm of pedagogical knowledge; 4) new requirements for the education system associated with the transition from industrial to post-industrial, information society.

The main division within the philosophy of education is between empirical-analytical and humanitarian areas and reflects alternative approaches to the subject of education - a person.

The empirical-analytical tradition in the philosophy of education used the concepts and methods of behaviorism, Gestalt psychology, psychoanalysis, as well as the cybernetic approach to the human psyche. Actually analytical philosophy education emerged in the early 1960s. in the USA and England. Its representatives are I. Sheffler, R. S. Peters, E. Macmillan, D. Soltis and others. The main goal of the philosophy of education is seen in logical analysis the language used in the practice of education (identifying the content of the terms "education", "training", "education"; analysis of speech statements of teachers, methods of presenting pedagogical theory, etc.). The content of education is subject to the criteria of scientific verification. At the same time, the analytical philosophy of education criticized the ideological indoctrination inherent in the systems of Anglo-American education, showed that the modern school, reformed in accordance with the philosophy of D. Dewey, inspires students with ideological doctrines without analyzing the correctness of their initial assumptions and is irrelevant to the requirements of modern society. In con. 1970s the analytical philosophy of education makes the transition from the principles of logical positivism to the principles of the philosophy of linguistic analysis, to the analytics of ordinary language, primarily to the philosophy of the late L. Wittgenstein, emphasizing the role of "language games" and semantics in education.

In the late 1960s in the philosophy of education a new direction is being formed - critical-rationalistic. Accepting the basic principles of K. Popper's critical rationalism, this direction seeks to build an experimental-scientific pedagogy, distanced from values and metaphysics, criticizes naive empiricism, emphasizing that experience is not self-sufficient, that it is loaded with theoretical content, and its range is determined by theoretical positions. Representatives of this trend in the analytical philosophy of education are V. Bretsinka, G. Zdarzil, F. Kube, R. Lochner. The critical-rationalist philosophy of education is characterized by: 1) the interpretation of pedagogy as an applied sociology and a turn towards social pedagogy; 2) opposing social engineering to holism and, in connection with this, criticism of long-term planning and design in pedagogical practice; 3) criticism of the totalitarian approach in education and pedagogical thinking and upholding the principles of an "open society" and democratic institutions in the management of the education system; 4) the orientation of pedagogical theory and practice to the upbringing and education of a critically checking mind, to the formation of a person's critical abilities. In the 1970s and 80s, this trend, having entered into controversy with representatives of humanitarian trends in the philosophy of education, modified a number of its provisions, in particular, adopting some ideas of “pedagogical anthropology”. Thus, the analytical philosophy of education focuses on a critical analysis of the language of pedagogy, on identifying the structure of pedagogical knowledge, on studying the status of theoretical knowledge in pedagogy, on the relationship between value statements and statements about facts, on understanding the relationship between descriptive and normative pedagogy. In this tradition, the philosophy of education is identified with metatheory or with a critical-rationalistic analysis of the growth of pedagogical knowledge from posing problems to putting forward theories.

The origins of humanitarian trends in the philosophy of education are the systems of German idealism early. 19th century (especially F. Schleiermacher, Hegel), the philosophy of life (primarily the philosophy of W. Dilthey, G. Simmel), existentialism and various versions of philosophical anthropology. The humanitarian trends in the philosophy of education are characterized by: 1) emphasizing the specificity of the methods of pedagogy as a science of the spirit, 2) its humanitarian orientation, 3) interpreting education as a system of meaningful actions and interactions of participants in a pedagogical relationship, 4) highlighting the method of understanding, interpreting the meaning actions of participants in the educational process. Within the humanitarian philosophy of education, there are several areas:

1) the hermeneutical historicism of G. Nol, in the center of which are the concepts of “everyday life”, “life world” of a person; this direction upholds the idea that in any act of life there is an educational moment; the task of the philosophy of education is interpreted as a comprehension of all spiritual objectifications of a person, forming a certain integrity, as an analysis of the specifics of the pedagogical attitude (Bezug) - the initial cell of pedagogical action, imbued with responsibility and love;

2) the structural hermeneutics of E. Weniger and V. Flitner, who, based on the autonomy of education in modern society, consider pedagogy and philosophy of education as a critical interpretation of pedagogical actions and relationships within the pedagogical process, analyze the structure of the theory, identifying its various levels, and emphasize the importance of hermeneutics in pedagogical theory and practice, and also put forward a program of educational autonomy;

3) pedagogical anthropology, presented in various options- from naturalistically oriented (G. Roth, G. Zdarzil, M. Liedtke) to phenomenological (O. Bolnov, I. Derbolav, K. Danelt, M. Ya. Langeveld). For the first, pedagogical anthropology is a private integrative science that combines the achievements and methods of all human sciences, including the theory of evolution, ecology, etiology, psychology, etc. Phenomenological options see pedagogical anthropology as a certain way of considering, approach, methodology, not ending in pedagogical theory. At the same time, the concept of "homo educandus" is brought to the fore. Using the method of phenomenological reduction on the material of autobiographical and biographical sources, the authors seek to build an anthropology of childhood and youth. AT last years the core of pedagogical anthropology is the “image of a person”, which is built on the basis of the biological insufficiency of a person, his openness and formation in the process of upbringing and education, understanding of a person as a whole, where the spiritual and spiritual is inextricably linked with the bodily. The difference in the concepts of pedagogical anthropology is largely due to the orientation towards a certain kind of concept of philosophical anthropology (A. Gehlen, M. Scheler, E. Munier, M. Heidegger, G. Marcel, etc.);

4) the existential-dialogical philosophy of education, represented primarily by M. Buber, who saw the meaning and foundations of the pedagogical relationship in interpersonal relationships, in the relationship between I and You. Representatives of this trend, for which the fundamental principle of upbringing and education is dialogue, were A. Petzelt, K. Schaller (who characterized education as symmetrical communication between a teacher and students), K. Mellenhauer (referring to the communication theory of J. Habermas and K. O. Apel, he defined education as a form of communicative action);

In the 1970-80s. the critical-emancipatory trend in the philosophy of education becomes popular, which, under the influence of the critical theory of society of the Frankfurt School, launched a radical program of "desecularization of society", i.e., the elimination of the school as a social institution. Its representatives (A. Illich, P. Freire) saw the school as the source of all social ills, since it is a model for all social institutions, educates a conformist, is based on discipline, extinguishing any creative potential of the child, on the pedagogy of suppression and manipulation. They also proposed a project for the reorganization of education, which should be based on vocational training in the course of interpersonal communication between a student and a master and be based on the ideals of “convivality” (a term proposed by Illich to characterize the coexistence, cooperation and inherent value of communication both between people and between a person and nature). The programs of Illich and Freire were close to "liberation theology". In fact, this direction in the philosophy of education is a variant of anti-pedagogy, which, without recognizing modern institutions of education, reduces all communication with children to an empathic life together and completely excludes any requirements for the pedagogical process and the content of education, any norms and regulations in training and education. The postmodernist philosophy of education, which opposes the "dictatorship" of theories, advocates the pluralism of pedagogical practices, and preaches the cult of self-expression of the individual in small groups, is in many ways connected with the critical-emancipatory direction in the philosophy of education. Among the representatives of this direction are D. Lenzen, W. Fischer, K. Wunsche, G. Gieseke (Germany), S. Aronowitz, W. Doll (USA).

In the Soviet period, despite the fact that only Marxist-Leninist philosophy and Marxist-Leninist pedagogy officially existed, various trends in the philosophy of education were formed (especially since the 1950s) (P.P. Blonsky, L.S. Vygotsky, S. (L. Rubinshtein, G. L. Shchedrovitsky, E. V. Ilyenkov, etc.). V. V. Davydov, based on the ideas of Ilyenkov, put forward a fairly detailed and promising program for the reorganization of the educational process, its content and teaching methods. The traditions of the national philosophy of education, its responses to the challenges of the time are still poorly understood. The legacy of Russian philosophers of education during the total domination of Marxist ideology and normative-dogmatic pedagogy remained unclaimed.

General trends in the philosophy of education on the eve of the 21st century. are: 1) awareness of the crisis of the education system and pedagogical thinking as an expression of the crisis spiritual situation of our time; 2) difficulties in defining the ideals and goals of education that meets the new requirements of scientific and technological civilization and the emerging information society; 3) convergence between different directions in the philosophy of education (for example, between pedagogical anthropology and dialogic philosophy of education; between the critical-rationalist direction and the critical-emancipatory direction); 4) the search for new philosophical concepts that can serve as a justification for the education system and pedagogical theory and practice (promoting phenomenology, turning to discourse analysis by M. Foucault, etc.).

A. P. Ogurtsov, V. V. Platonov

New Philosophical Encyclopedia. In four volumes. / Institute of Philosophy RAS. Scientific ed. advice: V.S. Stepin, A.A. Huseynov, G.Yu. Semigin. M., Thought, 2010, vol.IV, p. 223-225.

Literature:

Kulikov P.K. Pedagogical anthropology. M., 1986; Rozanov VV Twilight of education. M., 1990; Philosophy of education for the XXI century. M., 1992; Gessen S.I. Fundamentals of Pedagogy. Introduction to Applied Philosophy. M., 1995; Philosophy of education: state, problems, prospects (Materials of the correspondence "round table") - "VF", 1995, No. 11; Philosophy of education. M., 1996; Gershunsky B. S. Philosophy of education for the XXI century. M., 1997; Denkformen und Forschungsmethoden der Erziehungswissenschaft, Bd. 1, hrsg. S. Oppolzer. Munch., 1963; Roth H. Padagogische Anthropologic, Bd. 1-2. Hannover, 1971; BennerD. Hauptstromungen der Erziehungswissenschaft. Munch., 1973; Philosophers on Education, eds. by R. S. Brumbaugh, N. M. Lawrence. Lanham, 1986; Philosophy on Education. Encyclopedia. N.Y., 1997.

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Introduction

Conclusion

Literature

Introduction

In the modern era of the formation of an information civilization at the turn of the new century and the new millennium, the problems of education, its present and future are becoming very relevant. AT recent times a new science is actively developing - the philosophy of education, which arose a little more than five decades ago. What connects these two concepts - philosophy and education?

Philosophy of education - general guidelines for the development of the theory of education and methodology of education. The doctrine of the prerequisites, sources, guidelines, strategies for influencing the formation of the human personality and individuality, creating conditions for the realization of human capabilities, as well as the corresponding system of views, assessments, worldview.

The philosophy of education is the science of the existence and genesis of Man in the spiritual and educational space, the purpose of education and its role, the impact on the fate of the individual, society, state, the relationship of conflicting goals and meanings of education, its paradigmatics, etc.

The philosophy of education is seen both as an autonomous science and as a way of thinking about education. As a science, it takes a place next to the psychology of education, didactics, comparative pedagogy and tries to describe and understand the basic, universal characteristics of pedagogical facts (events). As a system of principles, it is a general philosophy applied to education.

1. From the history of philosophy and education

The Vatican Museum has a fresco by Raphael called The School of Athens. On it, the figures of Plato and Aristotle reflect the difference in the approach of these scientists to knowledge. Plato points his finger to heaven, and Aristotle to the earth. The idea of this fresco corresponds to the philosophies of its characters. Aristotle sought answers from reality, Plato strove for the ideal.

It is noteworthy that today educators face the same problem symbolically depicted by Raphael. Should we follow the gesture of Aristotle or Plato?

The modern system of education in its main features has developed under the influence of certain philosophical and pedagogical ideas. They were formed at the end of the 18th and beginning of the 19th centuries by Comenius, Pestalozzi, Fröbel and, further, by Herbart, Diesterweg, Dewey and other founders of scientific pedagogy and in total form the so-called "classical" system or model of education (school). Although this model has evolved over two centuries, it has remained unchanged in its basic characteristics.

Philosophy from the very beginning of its origin to the present day has sought not only to comprehend the existence of the education system, but also to formulate new values and limits of education. In this regard, we can recall the names of Plato, Aristotle, Augustine, Rousseau, to whom humanity owes awareness of the cultural and historical value of education. An entire period in history philosophical thought even called himself the Enlightenment. The German philosophy of the 19th century, represented by Kant, Schleiermachel, Hegel, Humboldt, put forward and substantiated the idea of humanistic education of the individual and his self-consciousness, suggested ways to reform the system and school and university education. And in the 20th century, the largest thinkers reflected on the problems of education, put forward projects for new educational institutions. Let's name some names

V. Dilthey, M. Buber, K. Jaspers, D.N. Whitehod. Their heritage is the golden fund of the philosophy of education. Although the problems of education have always occupied an important place in philosophical concepts, the allocation of the philosophy of education as a special research direction began only in the 40s of the 20th century at Columbia University (USA) a society was created whose goals were to study the philosophical problems of education, to establish cooperation between philosophers and theorists of pedagogy, the preparation of training courses on the philosophy of education in colleges and universities, personnel in this specialty, the philosophical examination of educational programs, etc. The philosophy of education occupies an important place in the teaching of philosophy in all Western European countries.

The forthcoming World Congress of Philosophy (August 1998) is devoted to the problems of education, four plenary sessions and five symposiums and colloquia are directly related to the philosophy of education. However, there are still difficulties in clarifying the status of the philosophy of education, its relationship with general philosophy, on the one hand, and with pedagogical theory and practice, on the other. In Russia, although there were significant philosophical traditions in the analysis of education problems (recall such names as M.M. Speransky, S.P. Shevyrev, V.F. Odoevsky, A.S. Khomyakov, D.P. Yutkevich, L .N. Tolstoy), but the philosophy of education until recently was neither a special research area nor a specialty.

Today, things are starting to change. A Problematic Scientific Council was created at the Presidium of the Russian Academy of Education, a seminar on the philosophy of education began to work at the Institute of Pedagogical Research of the Russian Academy of Education, the first monographs and study guides on the philosophy of education.

Representatives of different philosophical directions, of course, interpret the content and objectives of the philosophy of education in different ways. For example

V.M.Rozin (Doctor of Philosophy, Institute of Philosophy of the Russian Academy of Sciences) believes that today the classical model of education has actually exhausted itself: it no longer meets the requirements for education modern society and production. In this regard, he proposes to look for a new set of pedagogical and philosophical ideas that create an intellectual foundation for the modern school (1, p. 8).

A.P. Ogurtsov (Doctor of Philosophy, member of the editorial board of the journal "Problems of Philosophy") believes that the classical paradigm of education that has developed with the works of Jan Amos Comenius is also difficult to destroy, just as it is difficult to destroy classical physics, since the classical paradigm of education ensured the success of European culture and civilization. According to A.P. Ogurtsov "... the general and compulsory system of primary and secondary education, which was formed by a number of thinkers, including Comenius, was embodied in the practice not only of our country, but of all European countries. This is the achievement of world civilization, that necessary invariant level on which all further education is based.To destroy this system of education means to destroy the foundation of education (1, p. 18).

According to V.G. Tsarev (Ph.D. in Philosophy, Institute for Advanced Studies in Social Sciences, Moscow State University), it is precisely the compulsory secondary education that is the main problem of education, since the existing education system is not capable of falling into a crisis, and therefore responding to the challenges of the surrounding reality. According to V.G. Tsarev, our education is such that it manages perfectly without the need to respond to any challenges, it is self-sufficient and in this sense is not at all on the verge of life and death, it will perfectly exist in this form as long as it will be given the opportunity to exist. ( 1, p. 15).

IN AND. Kuptsov (Doctor of Philosophy, Russian Open University) draws attention to the fact that despite the traditions that we have and which still allow us to solve many problems, the general situation in education is critical and if we do not find funds for education today , intellectual and material capabilities, we will simply ruin the country, transfer it to the "Third World". Truly, as the greatest mathematician of the 20th century, Dieudonné, said: - "There are as many mathematicians as there are mathematicians" (1, p. 20)

Perhaps, there was not a single period in history when a society would be satisfied with its education system. One can remember the years when foreigners highly appreciated the education system in Russia, but it is difficult to remember that people living in this country, like in any other, would be satisfied with the education system that exists in it.

In the history of each culture, there has always been a variety of educational systems. For example, in ancient Greece along with the Athenian education system, there was also a Spartan model of education and upbringing. The education system that existed in imperial Rome differed significantly from the Byzantine one.

In Russia, after its foundation on the initiative and project of M.L. Lomonosov of Moscow University in 1755, a three-stage model of a unified education system was formed - "gymnasium - university - academy". For the first time, a number of important provisions were formulated in the field of education, in particular, the need to replace foreign teachers was noted " national people", lecturing in Russian and ensuring a close connection between theory and practice in teaching. Later, this principle became the methodological core of progressive views on teaching in Russian higher education (14, pp. 18-19).

The most capacious indicator of the development of the institution of education is the change in the methods of perception, teaching, and learning.

As history has shown, the fate of all structural transformations of Russian higher education was directly determined by the extent to which educational and upbringing procedures met the needs of the individual (14, p. 25).

On the other hand, the development of these procedures was held back by the "healthy" conservatism inherent in any education system. Nevertheless, from the 30s of the 19th century to the beginning of the 20th century, Russia went from the "bursat approach" - upbringing and education by the method of "injection through the vine in the old father's way" - to the advanced pedagogical views of K.D. Ushinsky, N.I. Pirogov, K.I. Bestuzheva-Ryumin, N.A. Vyshegradsky and others.

The most significant milestones along this path were: the establishment of the Professorial Institute on the basis of the University of Dorpat, the development of a conceptual approach to preparing officials "to serve the fatherland", the division of gymnasium education into classical and real, the opening of higher courses for women.

Through the prism of these events, it is clearly seen how not only from the nobility, but also from the raznochintsy, a new intelligentsia, creative and free-thinking, is being formed, the core of the professorship is emerging, understanding the importance and urgency of developing new criteria for professional knowledge, skills and abilities for graduates of domestic universities. The introduction of new forms of organization of the educational process, the constant increase in the importance practical exercises, seminars, interviews, independent work students and, finally, equal and mutually respectful communication with teachers of all ranks led to a certain individualization of education, which in turn could not but have a positive effect on the personal development of students.

The constant increase in the role of subject-professional motivation in learning opened the way for identifying and more fully taking into account the personal interests and inclinations of students. If the main trend in the development of modern higher education can be somewhat conventionally designated as a movement from activity-centered pedagogy to personality-centered pedagogy, then the main trend in the development of the education system in Russia in the 19th century can be designated as a movement from contemplation and absorption to activity; and activity not indifferent, but illuminated by the light of individuality. The personality could not yet become the center of the educational system of that time, but the movement in this direction was becoming clearer and clearer.

After 1917, under the conditions of a totalitarian state, the trend of transition "from contemplation to activity" in the education system intensified even more, but at the same time, the movement "from activity to personality" slowed down. Our society has developed a state, moreover, a unified system of education. "The domination of totalitarianism led to the fact that the diversity of forms of school and higher education was destroyed and a single state system was created, broadcasting a bizarre conglomerate of knowledge and pseudo-knowledge, values and pseudo-values."

It must be said that the classical paradigm of education has received various justifications in the course of history. The ideals and norms inherent in the classical paradigm were modified, supplemented and transformed. The orientation towards universal education, which was embodied in the system of primary and secondary education, was later supplemented by another idea - the idea of the natural rights of the individual, including the right to education. In our country, the idea of natural rights of the individual was not significant at all for a long time. In the state system, a certain level of education (very average) was first differentiated by class, and then became general education. At the same time, it was completely overlooked that there is a right of the individual to choose education.

2. Interdependence of philosophy and education

According to A.P. Ogurtsov (1 p. 18), the influence of the education system and philosophy has always been mutual. It is impossible to identify the classical paradigm of education with the enlightenment idea of a universal, unified Reason, with the normative philosophy of the Enlightenment.

The education system always assumes a certain influence of science is always based on a certain concept of science.

As early as the beginning of the 19th century, a new philosophical concept education, which focuses on the formation of self-consciousness of the individual, on the self-formation of the personality in acts of self-consciousness of culture. This approach, in German classical philosophy (Gerber, Humboldt, Hegel), led to the humanization of education and to the assertion of the right of the individual to education: the individual, understood as self-consciousness, forms himself as a subject of culture. This philosophical concept of education, opposed to the enlightenment concept, served as the basis for the search for new forms of education, a number of pedagogical reforms oriented towards cultural and humanitarian ideals. We can recall, in particular, the reform of higher education in accordance with the program

W. Humboldt. However, already in the middle of the 19th century, this direction faced serious problems. In particular, in England, such a system of education came into conflict with the social need for specialized training and the development of science education. During these years, there was a discussion in which prominent English natural scientists (Faraday, Tyndall, Herschel) took part on the need to develop natural science education in the country.

In our country, we are now facing similar difficulties. There are gaps, firstly, between the level of school and higher education, and, secondly, between the level of higher education and the system of science, including academic science, which is forced to retrain recruited personnel, "bring them up" to the required level.

3. The ideal of education and the goals of education

The search for new forms of organization of scientific knowledge is the most important way to reform the education system. Now a new image of science is emerging, alien to the normativism and unitarism of the enlightenment concept.

At the same time, approaches to understanding education are also changing. Along with the traditional ones, today in pedagogy new ideas about a person and education are taking shape, there is a change in the anthropological foundations of pedagogy. An educated person is not so much a “knowledgeable person,” even with a formed worldview, as one who is prepared for life, versed in the complex problems of modern culture, and is able to comprehend his place in life (1 p. 9). Education should create conditions for the formation of a free personality, for understanding other people, for the formation of thinking, communication, and finally, practical actions and actions of a person.

It is necessary that an educated person be ready for trials, otherwise how can he help to overcome the crisis of culture.

“At present, the image of a “knowledgeable person” is often opposed to “personality”, they say that the goal of education is to form a full-fledged creative personality. there are other "parts" - the body (corporeal being), psyche (mental being), spirit (spiritual being), social individual (generic being), etc.

Education should create conditions for the development of a person as such: both knowing, and bodily, and experiencing, and spiritual, and generic, and personality - and all aspects of a person that we still do not know enough about" (V.M. Rozin) - (1 , pp. 9-10).

Another requirement important for our time is the understanding and acceptance of a foreign culture. According to M. Bakhtin (1 p. 10), culture lies on the borders. This can be understood in the sense that it is not conscious within itself; only when interacting, meeting, dialogue, different cultures become mutual or understandable foundations and features of their own culture. This means that an educated person is cultured and in that sense understands and accepts other cultural positions and values, knows how to compromise, understands the value of not only one's own independence, but also someone else's.

There are several other requirements that can be modern life to a person, this is, for example, the task of overcoming the split of culture into humanitarian and technical: these two spheres are moving further and further away from each other, so that sometimes it seems that two different types humanity - "humanities" and "technicians" (scientists, engineers, people in general with a rational technical orientation and lifestyle).

Probably, if the isolation of technical and humanitarian cultures becomes intolerable, contributes to the deepening of the crisis of our civilization, then we need to work for their convergence, strive for a holistic humanitarian and technical personality. The ideal is a holistic, organic person, orientated in both cultures, in whom the "sprouts" of a new culture are visible, where there will no longer be this very opposition - the "humanitarian-technical".

Another urgent requirement is to form a moral responsible person. Today it becomes in terms of human understanding of moral realities, good and evil, one's place in life, knowledge, responsibility for nature, for the fate of culture, loved ones, etc. In other words, first of all in a humanitarian key. The natural-scientific worldview, one might say, is imputed modern culture and education to almost every second person, but the lack of a humanitarian worldview is increasingly felt, it is more often recognized as a vital ideal.

The listed problems, the number of which, of course, can be multiplied, clearly explain why the philosophical, methodological and humanitarian study of the ideas of education is so important now, which should lead to a different pedagogical paradigm, and to a new understanding of education, school, and man.

At one time in the 19th century, V. Latyshev, our excellent methodologist, said that it was necessary to teach not knowledge, but thinking (1 p. 11), then they said that it was necessary to teach methods of activity, etc. How to teach at the university today? According to V.M. Rosina (1 p. 11), if we continue to teach knowledge, disciplines, subjects, this is a dead end. Knowledge must be translated into reference literature. And this is where the ability to learn comes in. A student cannot be admitted to a university if he does not know how to study himself and does not know how to use reference literature. What should be learned? reflective representations. For example, it is not necessary to present various psychological theories, but to "introduce" them into psychology, i.e. it is necessary to demonstrate a psychological point of view, introduce psychological schools, introduce the history of psychology, the evolution of psychological programs, introduce the types of psychological discourse.

And it's a completely different approach. And concrete knowledge, specific theories - a person must learn this himself. It is necessary to move to fundamentally different types of content and other goals of education. It is necessary to curtail all educational knowledge and disciplines reflexively. From this point of view, all the textbooks that exist today do not work.

A.R. Markov (1, p. 12) believes that there is a need for very radical changes in our education system.

Among the main ones in the reform of education is getting rid of the system of state diktat and monopoly. If this does not happen, then it will be impossible to get away from the uniformity in education, from the discrepancy between the knowledge mastered by young people and the realities of life. Ultimately, this comes at a high social cost.

Bureaucratic centralism in education inevitably leads to the fact that the final product of education is the training of the workforce. Meanwhile, education is, first of all, an investment in the human humanitarian potential of society. How to most rationally invest in this potential is one of the key issues. It seems that a monopolized system is inherently doomed to contain an excessive number of mediocre universities, it is not able to overcome the interests of the administration and teachers, who are desperately resisting the reprofiling or reduction of outdated structures. If, however, within its framework, a system of lifelong education is created, in which the need is already felt today, then here, too, it will most likely waste huge resources.

Certain centralized structures and programs in education, of course, must exist. However, in the current situation, they should have other, non-administrative and distributive functions. It is highly doubtful the desire to teach at the university everything that a person may need during his future activities. But defending sufficient investment in education, organizing a system of attestation of universities, accreditation of curricula, creating a high-quality backlog of educational literature are very urgent tasks that only central structures can do in full.

It must be said that the lack of independence is a consequence not only of the pressure of administrative instances, but also of the ingrained peculiarities of the thinking of the teachers themselves and heads of faculties and universities. They are so accustomed to working according to standards, programs and plans approved "at the top" that now they are afraid to take the substantive issues of education into their own hands and are waiting for the next instructive letter. And, it seems, they are not waiting in vain... With all the talk about education reforms, the ideas of the independence of universities, the diversity of types of curricula, and multi-stage education are breaking through with great difficulty. It seems that a decisive shift here will occur with the emergence of new sources of financing education - private, personal. They will be the best indicator of what programs are needed and which universities and universities are competitive.

Such decentralization would at the same time be a method of objective assessment of a particular education, its quality, it would also contribute, finally, to the formation of a domestic personality who is aware of the choice of a particular education as the most important life step.

“Now there are often fears that under the conditions of market reforms, interest in fundamental social and humanitarian education is being lost. Experience shows that this is not the case. as a general economic theory, the history of philosophy, sociology, etc. and their displacement by applied disciplines like the foundations of marketing" (1, p. 12).

By the way, new commercial structures, both large and small, are aware that a well-educated person, capable of non-standard solutions and quick retraining, is a very valuable acquisition for them. But how to provide a serious fundamental education?

It seems that the role of universities is great and indispensable here. No matter what is said about the crisis in the education system, the importance of universities will continue and even grow. The presence of universities with good scientific and cultural traditions in our country is a guarantee that the intellectual layer will not disappear in the country, capable of leading the country out of the crisis of understanding and solving not only opportunistic, but also strategic tasks.

The unique and stable, historically established combination of fundamental and specialized education, scientific research and general cultural functions at the university allows it not to become isolated in the professional business of teaching young people, but in addition to this, constantly interact with the surrounding socio-cultural and political environment, bring into it a stabilizing and long-term oriented perspective start.

Judging by the tasks that our society has to solve, it is clear that educated people are very much needed, and this need will only increase. And at the same time, the situation is developing in such a way that now people with a high level of education are unclaimed. Even from large university centers there is a "brain drain" abroad and into commercial structures.

The university approach to education, which runs like a thread through the entire history of European culture, is so thorough that it is able to preserve and develop intellectual traditions even in the most critical situations.

The revival and development of the university idea presupposes an appropriate model of the "educated person". In the 20th century, higher education has ceased to be elitist in the sense of its accessibility to various social strata, but in essence universities, and especially universities, should cultivate an intellectual elite. An "educated person" must also be a person of high, in this sense, elitist culture. As G. Fedotov noted (1, p. 14), "the ideal of culture should be high, difficult, in order to awaken and intensify all spiritual forces." This task can be solved by creating and maintaining a special university atmosphere, especially here the cultural tension that should exist in the "teacher-student" relationship is important.

Who should the university educate: an educated person or a professional?

If we recall M. Mamardashvili, “a person cannot achieve serious achievements in one area if he is equal to zero in others” (1, p. 14). The same applies to society as a whole. It is impossible to develop or adopt advanced technologies against the backdrop of, say, a poor humanitarian or political culture. And it is the universities that can lay the foundations of the infrastructure within which the existence of modern high technologies is possible.

According to Doctor of Philosophy A.P. Ogurtsov, the crisis of the university, which is being talked about so much now, is, first of all, the crisis of universal education, and especially of philosophy, which has always performed the function of either universal knowledge or propaedeutics to universal knowledge. The restructuring of university education is inextricably linked with the restructuring of the teaching of philosophy. In what directions can this restructuring go? Philosophy in the education system performs at least a twofold function. First of all, it should give a methodological introduction to the specialty, explain what science is, what types of scientific knowledge exist, what are the methods of science, how the scientific community is organized, etc.

Speaking about the crisis of education in Russia, it is necessary to tune in to a radical change in the forms, methods and content of education, so that instead of a unitary approach, a diversity of education systems is formed, including the teaching of philosophy and the training of scientific personnel.

4. Philosophy of education and general philosophy

Since the middle of the 20th century in the West, the fact of separation of the philosophy of education from the general philosophy has been observed. There are a number of reasons for this, ranging from general trends in the evolution of philosophical thought to the need to stimulate attention to the possibilities of a constructive approach to solving pressing problems of education from a philosophical standpoint. In our country, the process of forming the philosophy of education as a special direction is just beginning, although the very need for such a direction is manifested quite tangibly.

What exactly is the philosophy of education? What relationship exists or should exist between educational philosophy and general philosophy?

It is obvious that these relations must be constructive. At present, the task of defining as clearly as possible the range of problems of the philosophy of education itself, in contrast, on the one hand, from general philosophy, and on the other hand, from the more specific problems of the special sciences of education, is very relevant.

The philosophy of education today is just beginning to stand out in Russia as a separate area of research. According to M.I. Fisher, "There are all signs of formation: in many works one can see the desire to apply the categories and principles of general philosophy to the study of educational and pedagogical activity, although this process lacks the necessary disciplinary rigor and consistency, and many categories allow ambiguous interpretation even within the same work. here is the state of the discipline's search for its own object and subject, its isolation both from general philosophy and, to a certain extent, from pedagogy.In other words, the incompleteness of this isolation implies the intersection of the philosophy of education with its original disciplines - philosophy, pedagogy, sociology, psychology, logic, history, cultural studies, etc. This allows us to talk about the interdisciplinary nature of the philosophy of education, but at the same time pushes us to an intensive search for its own niche in the system of knowledge.There are no generally accepted approaches to the study of certain objects of educational activities. ness, the problem has not settled down. At the same time, an opportunity is open for scientific creativity, the search for unconventional paths and paradoxical moves.

The philosophy of education, integrating and concretizing the theoretical and methodological apparatus of general philosophy and using the knowledge accumulated by special sciences, develops an attitude towards pedagogical reality, its problems and contradictions, endowing this reality with certain meanings and putting forward possible conceptual options for its transformation" (10, p. 26 ).

V.M. offers his own understanding of the concept of the philosophy of education. Rozin (4, p. 7): "The philosophy of education is neither philosophy nor science. At the same time, it uses the approaches and knowledge of all reflexive disciplines - methodology, philosophy, axiology, history, cultural studies. Her interest is pedagogy proper and education, therefore, it rethinks and refracts all ideas borrowed from other disciplines in relation to the tasks of understanding the crisis of education, discussing the ultimate foundations of pedagogical activity, and designing ways to build a new building of pedagogy.

According to P.G. Shchedrovitsky, "pedagogy has always been the practice of a certain philosophy" (8, p. 21).

A.P. Ogurtsov criticizes the one-sidedness of V.M. Rozina and P.G. Shchedrovitsky for the fact that each of them deprives the value and autonomy of either the philosophy of education or pedagogy. In his opinion, "the philosophy of education cannot be limited only to reflection on the educational system and educational culture as a whole. It must reveal what is not yet, what is still being formed, what is being affirmed in the future, if there are social forces capable of embodying these projects into reality.

In other words, the philosophy of education, like general philosophy, cannot but put forward a certain project - a project of education in the future, its reorganization, schools of the future, etc. Of course, these projects were by no means always correlated with socio-cultural resources, but they were always ahead of their time and set a perspective in the development of both the educational system and pedagogical thought" (8, p. 21).

Conclusion

For a long time, the philosophy of education was an important component of the systemic thinking of the "great philosophers" and developed as an application of the fundamental principles of their concepts to one of the areas of sociocultural reality - education. And this way of unfolding the philosophy of education is typical not only for antiquity and modern times, but also for the 20th century. But even for the first half of the 20th century, the way of forming the philosophy of education is the application of fundamental philosophical principles to educational reality and its rethinking based on these principles.

The situation began to change by the middle of the 20th century. An association and associations of philosophers specializing in the field of education and teachers who are interested in philosophy are being created.

Separation of the philosophy of education from general philosophy is a process that is actually observed in modern philosophy. And this process should not be assessed one-sidedly negatively, since new points of growth are being formed here, including for philosophical knowledge.

Despite all the diversity of judgments and approaches to the issues of philosophy and education shown by wise men, both burdened with all sorts of regalia of scholarship, and without them, we can consider the close interconnection and interdependence of philosophy and education, their common roots, as proven. In other words, education has a philosophical nature.

Literature

1. Zotov A.F., Kuptsov V.I., Rozin V.M. and others. Education at the end of the twentieth century // Questions of Philosophy. - -1992. - No. 9

2. Nezhnov P.G. Problems of developmental education at school L.S. Vygotsky // Bulletin of the Moscow University. Ser. 14. Psychology. 1994. - No. 4

3. Shvyrev V.S. Philosophy and strategy of education // Questions of Philosophy. - 1995. - No. 11

4. Rozin V.M. Philosophy of education as a subject of common cause // Questions of Philosophy. - 1995. - No. 11

5. Mikhailov F.T. Education as philosophical problem// Questions of Philosophy. - 1995. - No. 11

6. Alekseev N.G. Philosophy of Education and Technology of Education // Questions of Philosophy. - 1995. - No. 11

7. Bestuzhev-Lada I.V. Public Education: Philosophy vs. Utopia // Questions of Philosophy. - 1995. - No. 11

8. Ogurtsov A.P. On the way to the philosophy of education // Questions of Philosophy. - 1995. - No. 11

9. Platonov V.V. Philosophy of education as a field of intersystem interaction // Questions of Philosophy. - 1995. - No. 11

10. Fisher M.I. Philosophy of education and complex studies of education // Questions of Philosophy. - 1995. - No. 11

11. Smirnov S.A. The philosophy of education is not a discipline, but a therapeutic practice // Questions of Philosophy. - 1995. - No. 11

12. Zelenina L.M. Philosophy of Education and Definition of the Goals of Education // Questions of Philosophy. - 1995. - No. 11

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