The axiological approach in education is different. Axiological (value) approach

As is known, scientific knowledge, including pedagogical knowledge, is carried out not only out of love for truth, but also with the aim of fully satisfying social needs. In this regard, the content of the evaluative-target and effective aspects of human life is determined by the focus of the individual’s activity on comprehension, recognition, actualization and creation of material and spiritual values that make up the culture of mankind. The role of the mechanism of connection between practical and cognitive approaches is played by axiological, or value approach, acting as a kind of “bridge” between theory and practice. It makes it possible to study phenomena from the point of view of the inherent possibilities of meeting people's needs and to solve the problems of humanizing society.

The meaning of the axiological approach can be revealed through the system axiological principles, which include:

¨ equality of philosophical views within the framework of a single humanistic value system while maintaining the diversity of their cultural and ethnic characteristics;

¨ the equivalence of traditions and creativity, recognition of the need to study and use the teachings of the past, the possibility of spiritual discovery in the present and future, the need for mutually enriching dialogue between traditionalists and innovators;

¨ existential equality of people, sociocultural pragmatism instead of demagogic disputes about the foundations of values, dialogue and asceticism instead of messianism and indifference.

The axiological approach is organically inherent in humanistic pedagogy, since a person is considered in it as the highest value of society and the goal of social development. In this regard, axiology (philosophical doctrine about the nature of values) can be considered as the basis of a new philosophy of education and, accordingly, the methodology of modern pedagogy.

Values themselves, at least the main ones, remain constant at various stages of development of human society. Values such as life, health, love, education, work, peace, beauty, creativity, etc., have attracted people at all times. These humanistic values have stood the test of time throughout human history. In the conditions of democratic transformations of Russian society, we should only talk about their rethinking and reassessment.

At the center of axiological thinking is the concept of an interdependent, interacting world. She argues that our world is the world of an integral person, therefore it is important to learn to see what is common that not only unites humanity, but also characterizes each individual person. To consider social development outside of man means to separate thinking from its humanistic foundation. It is in the context of such thinking that humanization represents the global trend of modern social development, and the affirmation of universal human values constitutes its content.

The difficulties of the modern period are not a reason to postpone the implementation of humanistic ideals “for later”, to the distant future. There is not and cannot be a level of economic development, the achievement of which in itself would ensure the realization of these ideals. Humanistic principles, affirmation of the intrinsic value of the human person, respect for its rights, dignity and freedom cannot be introduced into public life from the outside. The process of social development is essentially a process of growth and maturation of these principles. Otherwise, there is no point in talking about the progress of humanity.

Under the influence of general axiology, containing naturalistic, transcendental, sociological and dialectical-materialistic concepts, an understanding of the value characteristics of pedagogical phenomena has developed.

The basis of pedagogical axiology is the understanding and affirmation of the value of human life, upbringing and training, pedagogical activity and education in general. The desire to substantiate the special value of educational systems for human existence, in all likelihood, took place at all stages of the development of pedagogical knowledge. However, it was a consequence of the relationships that developed between man and society. It was they who determined the value status of education.

Humanistic value orientation, figuratively speaking, is an “axiological spring” that gives activity to all links of the value system, acts as the logical center of the value-worldview system, as a result of which it is the basis of evaluative-analytical and creative-search work of consciousness. The idea of a harmoniously developed personality, associated with the idea of a fair society, which is capable of actually providing each person with the conditions for the maximum realization of the potential inherent in him, is the basis of a value-worldview system of the humanistic type. This idea also defines such value orientations of culture that have not only functional and personal significance, but also orient the individual in the historical and social world: in social time (in history), in social space (in society), social interaction and social movement ( activities).

The orientation of culture towards social time is manifested in the system of value orientations of the individual, associated both with the future of the whole society and with the personal future. The basis for a person’s orientation in social space is a complex of social and moral values, which is represented by humanism. All this makes value orientations one of the main, “global” characteristics of a person, and their development is one of the main tasks of humanistic pedagogy and one of the ways to humanize social life.

The choice of the axiological approach as the methodological basis of pedagogy allows us to consider education as a socio-pedagogical phenomenon, which is reflected in the main categories and concepts of this approach.

However, an axiological analysis of the transformations taking place in Russia shows that the modern institution of education does not fully contribute to the humanization of public life. In order to use the constructive-axiological potential of the education system, it is necessary to overcome the inhibition mechanism that has developed in it over the previous period. The latter is manifested, on the one hand, in the still existing dominance of technocratic and utilitarian approaches in the theory and practice of education, and on the other hand, in the deformation of the ideas of humanization. The creation of the material and organizational base of education, even with the obvious weakness and underdevelopment of the latter, still outstrips the formation of its subjective factor. Human resources remain unused, as evidenced by the conservation of the traditional educational process, in which the student acts only as an object of influence, the weak orientation of the adult population to continue education, and the low efficiency of using educational potential.

The idea of humanization, despite its many years of declaration, turned out to be premature for modern domestic science and practice, theoretically and operationally undeveloped. It became clear that it is one thing to form a person as a “personified function”, and another thing to develop him as a creator, to prepare him for free and creative work. It should be noted that this situation is typical for education in other countries. The existing education system in the world does not correspond to the humanistic trend of social development and rapidly changing social activities.

Indicative in this regard is the thought of the American scientist F.P. Coombs. He believes that the rapid development of the education system in recent decades, it would seem, should contribute to social progress and the elimination of social inequality. However, in reality everything is much more complicated. In a number of countries, commitment to the principles of humanization of education is declared only in words. Even where the ruling circles are truly committed to implementing democratic reforms in education, disagreements arise regarding how to implement them*.

* Cm.: Coombs F.P. The crisis of education in the modern world: System analysis. – M., 1970.

Social conditions are of decisive importance in the implementation of the humanization of education. The increasing gap between the growing complexity of the social world and the possibilities of its scientific knowledge in order to make optimal decisions requires a revision of the goals, content, technology of training and education, and recognition of the need for lifelong education. Therefore, an important and complex scientific task of pedagogy is forecasting the development of education, the solution of which involves the interaction of specialists in different fields and active international cooperation. As a rule, forecasting specialists and employees of educational authorities focus on various forecasting aspects of the economics of education, the organizational and managerial side of improving the structure of educational institutions, their material, technical and personnel support. But the qualitative side of pedagogical forecasting, associated with the content characteristics of the educational process, has not yet been considered deeply enough.

A humanistically oriented philosophy of education in this regard is a strategic program for the qualitative renewal of the educational process at all its levels. Its development will make it possible to establish criteria for assessing the activities of institutions, old and new concepts of education, pedagogical experience, and determine its mistakes and achievements. The idea of humanization presupposes the implementation of a fundamentally different direction of education, related not to the preparation of “impersonal” young qualified personnel, but to the achievement of effectiveness in the general and professional development of the individual.

The humanistic orientation of education changes the usual ideas about its goal as the formation of “systematized knowledge, skills and abilities.” It was this understanding of the purpose of education that caused its dehumanization, which manifested itself in the artificial separation of teaching and upbringing. As a result of the politicization and ideologization of curricula and textbooks, the educational meaning of knowledge turned out to be blurred, and its alienation occurred. Neither secondary nor higher schools have become transmitters of universal and national culture. The idea of labor education has been largely discredited, since it was devoid of a moral and aesthetic side. Until now, in our school there are no conditions for young people to acquire an artistic education or develop aesthetic taste. A significant number of pupils and students have deviations in physical development, and the percentage of their morbidity increases during the years of study.

The existing education system directed all efforts at adapting pupils to the circumstances of life, taught them to put up with supposedly inevitable difficulties, but did not teach them to humanize life, to change it according to the laws of beauty. Today it has become obvious that the solution to social and economic problems, the security and even the existence of all mankind depends on the content and nature of the personality’s orientation. With the development of democratic processes in Russia, the demand for a harmoniously developed, socially active and creative person, capable of making decisions independently and being personally responsible for their implementation, has increased. The approach to man only as a representative of homo sapiens has completely exhausted its usefulness. His individual qualities are of paramount importance.

The idea of humanization of education, which is a consequence of the application of the axiological approach in pedagogy, has broad philosophical, anthropological and socio-political significance, since the strategy of a social movement depends on its solution, which can either hinder the development of man and civilization, or contribute to it. The modern education system can contribute to the formation of the essential forces of man, his socially valuable ideological and moral qualities that are necessary in the future. The humanistic philosophy of education is aimed at the benefit of man, at creating ecological and moral harmony in the world, at ensuring that a person has every opportunity for harmonious development and strives for it throughout his life.

The essence of axiological approach. A person is constantly in a situation of ideological (political, moral, aesthetic, etc.) assessment of current events, setting tasks, searching for and making decisions and their implementation. At the same time, his attitude to the surrounding world (society, nature, himself) is associated with two different, although interdependent, approaches: practical and abstract-theoretical (cognitive). The first is caused by a person’s adaptation to rapidly changing phenomena in time and space, and the second pursues the goal of understanding the laws of reality.

However, scientific knowledge, including pedagogical knowledge, is carried out not only out of love for truth, but also with the goal of fully satisfying social needs. The role of the mechanism of connection between practical and cognitive approaches is played by axiological(or value) approach, acting as a kind of “bridge” between theory and practice.

It allows, on the one hand, to study phenomena from the point of view of the possibilities inherent in them to meet people's needs, and on the other hand, to solve the problems of humanizing society. The axiological approach is organically inherent in humanistic pedagogy, since a person is considered in it as the highest value of society and an end in itself of social development. In this regard, axiology, which is more general in relation to humanistic issues, can be considered as the basis of a new philosophy of education and, accordingly, the methodology of modern pedagogy.

The category of value is applicable to the human world and society. Outside of man and without man, the concept of value cannot exist, since it represents a special human type of significance of objects and phenomena. Values are not primary, they are derived from the relationship between the world and man, confirming the significance of what man has created in the process of history. In society, any events are significant in one way or another, any phenomenon plays one role or another. However, values include only positively significant events and phenomena associated with social progress. Value, according to V.P. Tugarinov, is not only objects, phenomena and their properties that people of a certain society and individual need as a means of satisfying their needs, but also ideas and motivations as a norm and ideal.

Values themselves, at least the main ones, remain constant at various stages of development of human society. Values such as life, health, love, education, work, peace, beauty, creativity, etc. have attracted people at all times. These values, which carry a humanistic principle, have stood the test in the practice of world history. In the conditions of the democratic transformation of Russian society, therefore, the conversation should not be about the invention of some new values, but, first of all, about their rethinking and revaluation.

At the center of axiological thinking is the concept interdependent, interacting peace. She argues that our world is the world of an integral person, therefore it is important to learn to see what is common that not only unites humanity, but also characterizes each individual person. To consider social development outside of man means to separate thinking from its humanistic foundation. It is in the context of such thinking that humanization represents the global trend of modern social development, and the affirmation of universal human values constitutes its content.

The difficulties of the modern period of social development are not grounds for postponing the implementation of humanistic ideals “for later”, to the distant future. There is not and cannot be a level of economic development whose achievements in themselves would ensure the implementation of these ideals. Humanistic principles, affirmation of the intrinsic value of the human person, respect for its rights, dignity and freedom cannot be brought into public life from the outside. The process of social development is essentially a process of growth and maturation of these principles in a person. Otherwise, there is no point in talking about the progress of humanity.

Axiological principles. Success in the field of education is largely ensured by the synthesis of scientific knowledge in the field of human studies. We have already said that sciences related to pedagogy, recognizing the need to expand their boundaries, strive to create a dialogue with pedagogy. However, in order for the dialogue regime, the interaction of various sciences and approaches not to remain a declaration, it is necessary to introduce axiological (value) principles into practice.

Axiological principles include:

equality of all philosophical views within the framework of a single humanistic value system (while maintaining the diversity of their cultural and ethnic characteristics);

the equivalence of tradition and creativity, recognition of the need to study and use the teachings of the past and the possibility of discovery in the present and future;

equality of people, pragmatism instead of disputes about the foundations of values; dialogue instead of indifference or denial of each other.

These principles allow various sciences and movements to engage in dialogue and work together, to search for optimal solutions. One of the primary tasks is to unite the sciences on a humanistic basis. It is the humanistic orientation that creates a solid foundation for the future of humanity. Education as a component of culture in this regard acquires special significance, since it is the main means of developing the humanistic essence of a person.

Pedagogical axiology. The understanding of the value characteristics of pedagogical phenomena has developed under the influence of general axiology. The basis of pedagogical axiology is understanding and approval the values of human life, upbringing and teaching, pedagogical activity and education in general. The idea is also of significant value harmoniously developed personality, associated with the idea of a fair society that can actually provide every person with the conditions for the maximum realization of their inherent potential. This idea serves as the basis of a value-worldview system of a humanistic type. It determines the value orientations of culture and orients the individual in history, society, and activity. For example, the basis for an individual’s orientation in society is the complex of social and moral values that humanism represents.

Axiological characteristics of pedagogical activity reflect its humanistic meaning. In fact, pedagogical values are those features that allow not only to satisfy the needs of the teacher, but also to serve as guidelines for his social and professional activity aimed at achieving humanistic goals.

Pedagogical values, like any other spiritual values, are not affirmed in life spontaneously. They depend on social, political, economic relations in society, which largely influence the development of pedagogy and educational practice.

With changes in social conditions of life, the development of the needs of society and the individual, pedagogical values are also transformed. Thus, in the history of pedagogy one can trace changes associated with the replacement of scholastic teaching theories with explanatory-illustrative ones and later with problem-based and developmental ones.

Value orientations are one of the main, “global” characteristics of an individual, and their development is the main task of humanistic pedagogy and the most important path for the development of society.

in the study of pedagogical phenomena"

Main questions:

The pedagogical experience traces the idea of a systematic value study of the personality of each student. In the characteristics written by Makarenko for his students, there are about 90 values necessary, in his opinion, for the graduate’s personality. Among them, in the first place are efficiency, culture of behavior, honesty,

The ideals and values developed by humanity, in the opinion of the school, become the wealth of the personality of the students. From a pedagogical point of view, values should be considered what is useful for the life of a student, what contributes to the development and improvement of his personality. A value can be both a phenomenon of the external world (object, thing, event, action) and a fact of thought (idea, image, scientific concept).

Since the 80s XX century the process of formalizing the goals, content and place of pedagogical axiology in the system of other pedagogical disciplines is activated. The subject of pedagogical axiology is the formation of value consciousness, value attitude and value behavior of the individual.

The priority tasks of pedagogical axiology are: analysis of the historical experience of the development of pedagogical theory and educational practice from the position of values; determination of the value foundations of education, reflecting its axiological orientation; development of value-based approaches to determining the strategy for developing the content of domestic education.

The axiological approach is organically inherent in humanistic pedagogy, since a person is considered in it as the highest value of society and the goal of social development. Axiology can be considered as the basis of a new philosophy of education and, accordingly, the methodology of modern pedagogy. The basis of all human values is morality. In this regard, the main meaning of modern education is to create conditions for the formation of personal morality as the highest value

Any phenomenon of pedagogical reality can receive an assessment, be evaluated, but not every one of them can act as a value, since some pedagogical phenomena can be destructive for personal development or lose their value over time.

2. Place and functions of the axiological component in the structure

methodological culture of the teacher.

In the axiological aspect, the professional pedagogical culture of a teacher is considered as part of the universal human culture, including a system of value-regulators of pedagogical activity (and others).

Regulatory values

Pedagogical culture

Universal culture

According to a number of scientists, professional pedagogical culture can be represented as an integral higher quality education of the personality of a professional teacher, as a condition and prerequisite for effective pedagogical activity, as a general indicator of a teacher’s professional competence and the goal of professional self-improvement (etc.).

Pedagogical theory and practice show that the professional pedagogical culture of a teacher presupposes that he has the following characteristics: pedagogical skill; high level of psychological and pedagogical preparedness; special knowledge and skills; o personal qualities; moral education, authority; pedagogical tact; a culture of speech .

Professional pedagogical culture is a measure and method of creative self-realization of a teacher’s personality in various types of teaching activities and communication. In the structure of professional pedagogical culture there are (and other) axiological, technological, individual and creative components.

Components of professional pedagogical culture: axiological, technological, individual creative.

The axiological component of professional pedagogical culture presupposes the presence of a value-pedagogical orientation of the teacher’s personality, manifested in the formed need for pedagogical activity.

A formed need is defined as a meaningful and active desire to direct one’s knowledge, skills, and abilities to solve educational problems and includes an orientation toward working with children, interest in this work, and confidence in its necessity and importance for oneself.

The axiological component of professional-pedagogical culture includes a set of stable professional-pedagogical values, mastering which, the teacher makes them personally significant. The process of assimilation of values by a teacher is determined by the richness of his personality, pedagogical qualifications, experience, professional position and reflects his inner world, forming a system of value orientations.

The technological component of professional pedagogical culture includes knowledge, methods and techniques of the teacher’s pedagogical activity, while the values and achievements of pedagogical culture are mastered by him and created in the process of his own activities. The basis of the component is methodological, psychological, pedagogical, methodological and special knowledge and the corresponding skills.

A special role here is given to the methodological aspect, which presupposes that the teacher has developed a methodological culture. The methodological culture of a teacher is part of his general professional and pedagogical culture, reflecting the extent and method of carrying out cognitive and research actions in the process of professional activity.

The axiological basis of the teacher’s methodological culture is the values of research activity: humanism, truth, cognition, knowledge, development, reflection. The axiological basis of a teacher’s methodological culture is closely related to its normative basis, which consists of cultural norms that reflect regulations, requirements, and patterns of high-quality activity. Hence, the leading functions of the axiological component of the teacher’s methodological culture are normative and regulatory functions that allow the teacher to master ways of transforming the pedagogical process on a humane basis.

The individual creative component of professional pedagogical culture involves the teacher’s appropriation of pedagogical values at the personal level, that is, through their transformation and interpretation, which is determined by his personal characteristics and the nature of his teaching activity.

By assimilating previously developed values, the teacher builds his own value system, the elements of which acquire the meaning of axiological functions. These functions include: shaping the student’s personality; professional activity; the presence of ideas about the technology of constructing the educational process in an educational institution, the specifics of interaction with students, the presence of ideas about oneself as a professional.

The integrative function that unites all the others is the individual concept of the meaning of professional pedagogical activity as a strategy for the life of a teacher, educator.

3. Classification of pedagogical values.

A wide range of pedagogical values requires their classification, which has not yet been developed in pedagogy. However, they may differ in the scope of updating. In accordance with this criterion, researchers identify social, group and personal pedagogical values.

Social and pedagogical values is a set of ideas, ideas, rules, traditions that regulate the activities of society in the field of education.

Group pedagogical values can be presented in the form of concepts, norms that regulate and guide pedagogical activities within certain educational institutions. The set of such values is holistic in nature, has relative stability and repeatability.

Personal pedagogical values– these are socio-psychological formations that reflect the goals, motives, ideals, attitudes and other ideological characteristics of the teacher.

Value is discovered only when the goal is to discover it. This requires thoughtful, analytical work by the teacher. The content of the material being studied should be correlated with what it will give to the student and whether it will become a waste of time for him. Gradually, you need to develop the skills to quickly distinguish between values in any educational material, no matter how abstract and difficult it may seem at first glance.

When collaborating with the student, one should also ensure that the value being mastered is highly valued by him; only in this case does it turn into his need. If a child has not formed a positive attitude towards value, he does not have the desire to appropriate it. A disinterested attitude towards the essence of what is being learned, and often a complete absence of any attitude – the main reason for the low efficiency of the educational process. The evaluative position of students in this case is a position of disbelief in the vital significance of the values being acquired, in their close connection with reality. Unfortunately, the school, as before, continues to focus only on the student’s knowledge, but not on the comprehensive enrichment of his personality with values that are vital for him.

List of sources used

1. History of pedagogy and education. From the origins of education in primitive society to the end of the 20th century. : textbook manual / ed. acad. RAO. – M.: TC Sfera, 2004. – 512 p.

2. Likhachev,: course of lectures: textbook. allowance / . – 4th ed., revised. and additional – M.: Yurayt-M, 2001. – 607 p.

3. Maksakova, anthropology: textbook. aid for students higher textbook establishments / . – 3rd ed., erased. – M.: Publishing center “Academy”, 2006. – 208 p.

4. Pedagogy: textbook. aid for students ped. universities and pedagogical colleges / ed. . – M.: Pedagogical Society of Russia, 2004. – 608 p.

5. Podlasy, . New course: textbook. for students ped. universities: in 2 books. / . – M.: Humanit. ed. VLADOS center, 1999. – Book. 1: General basics. Learning process. – 576 p. ; Book 2: The process of education. – 256 s.

6. Puyman, . Basic provisions of the course /. – Minsk: TetraSystems, 2001. – 256 p.

7. Sergeev, pedagogical activity: textbook. allowance / . – St. Petersburg. : Peter, 2004. – 316 p.

8. Sivashinskaya, on pedagogy: integrated course: 2 hours / . – Minsk: Zhascon, 2007. – Part 1. – 192 p.

9. Slastenin and pedagogy: textbook. aid for students higher textbook establishments / , . – 2nd ed., stereotype. – M.: Publishing center “Academy”, 2003. – 480 p.

Institute of Mathematics, Natural Sciences and Technology

Department of Pedagogy

Axiological approach in education

Course work

group students

Full Name

Scientific adviser:

Candidate of Pedagogical Sciences, Associate Professor

Last name I.O.

Yelets 2015

Introduction 3

§1. Axiology 4

§2. Justification of the new methodology of pedagogy 7

§3. Axiological approach to the study of pedagogical phenomena 10

§4. Values, ideas and principles of the axiological approach 12

§4.1. Concept of value 12

§4.2. Classification of values 14

§4.3. Basic Ideas 19

§4.4. Axiological principles 21

§5. Education as a universal human value 23

Conclusion 26

References 27

Introduction

A person lives in a state of ideological assessment of current events; he sets goals for himself, makes decisions, and realizes his goals. At the same time, his attitude to the surrounding world (society, nature, himself) is associated with two approaches: practical and abstract-theoretical (cognitive). The role of the connecting link between practical and cognitive approaches is performed by the axiological (value) approach.

The axiological approach is characteristic of humanistic pedagogy, since it considers a person as the highest value of society and an end in itself for social development. In recent years, the axiological approach has been actively used in the study of pedagogical problems.

The purpose of this work is to describe the axiological approach in education.

Coursework objectives:

Studying literature on the research problem;

Expand the axiological approach as a methodological approach of modern pedagogy.

Research methods: analysis of literature on the research problem, comparison, synthesis.

§1. Axiology

It is believed that the concept of “axiology” (from the Greek axia - value and logos - word, idea) was introduced into scientific circulation back in 1902 by the French philosopher P. Lapi, and already in 1908 it was actively used by the German scientist E. Hartmann .

In philosophical dictionaries, axiology is defined as the science of values. Axiology is a philosophical doctrine about the material, cultural, spiritual, moral and psychological values of the individual, collective, society, their relationship with the world of realities, changes in the value-normative system in the process of historical development.

The concept of “value” entered philosophy earlier than the concept of “axiology”, i.e. since the middle of the 19th century and is used to designate the properties of objects and phenomena, theories and ideas that serve as a standard of quality and an ideal of what is proper in accordance with the socially determined priorities of cultural development.

The problem of values has worried humanity since time immemorial. Although the theory of values did not yet exist in the ancient world, the problems that worried the thinkers of that time went back to the problem of values.

When the great Socrates asked one of his students (Protagoras) the question: “What is good?”, he did, as A.Yu rightfully notes. Shaje, a revolution in the traditional value system. According to Socrates, true values are the treasures of the soul, which constitute knowledge. When Socrates said that “all evils come from ignorance,” he did not mean knowledge in general, but ethical knowledge, which is comprehensive. Putting forward his concept of ethical knowledge, Socrates, on the one hand, comes to the conclusion that in all voluntary actions knowledge of good is a necessary and sufficient condition for the creation of good, and on the other hand, ethical knowledge is able to bridge the gap separating thought and action, in able to erase the line between what is and what should be.

Ancient thinkers closely connected the problem of values with the problem of “virtue,” and they agreed on one thing - that the education of virtue should be the goal of education. Opinions differed on the question of what was considered a virtue.

For example, Plato gave preference to the education of the mind, will, and feelings, Aristotle - to courage, endurance, moderation and justice, high intelligence and moral purity.

In this regard, let us return to Socrates and, in particular, to his attitude towards issues of conscience in decisions made by an individual, about personal values, about human morality.

Socrates was executed by a verdict of an Athenian court based on a false accusation. The essence of the accusation was that Socrates denied the “state gods” and worshiped another deity - man.

According to Socrates, a person does not need the usual education of his personality through teaching, but rather an education that provides the opportunity to search for meaning (sense-seeking activity). To do this, a person should not go through tests that strengthen his will and character, which was the essence of education traditional for that time. He needs to go through a different path - through self-knowledge. The most valuable thing in a person, according to Socrates, is the ability to see the truth and correspond to it with one’s behavior and way of thinking. Truth, i.e. moral, can be known and learned only by finding contradictions in one’s actions, thoughts, and concepts. By uncovering contradictions, imaginary knowledge was eliminated, and the anxiety into which the mind was plunged prompted the search for genuine truth. The path to such self-guidance of the soul is the ability of the teacher to create the conditions necessary for its awakening. Socrates' means for creating such conditions were maieutics and irony. Maieutics - literally translated from Greek means “midwifery art”, i.e. the ability to provide assistance at the birth of a person (child).

Socrates called maieutics the art of extracting correct knowledge hidden in a person with the help of skillful questions, and for him irony is a subtle, hidden mockery, a technique of contrasting the visible external and hidden meaning of a statement, creating the effect of ridicule.

Students and followers of Socrates tried to use these tools in their educational systems, presenting them as heuristic methods of cognition. But taken in isolation from the main idea of education, and therefore the content of education, these methods of Socratic conversation were adopted, as E.V. rightfully notes. Bondarevskaya and S.V. Kulnevich, only the form, and not the content, which should determine the form. Socrates did not force people to give correct answers, but encouraged them to voluntarily, freely, independently comprehend the truth.

He himself preferred death to the renunciation of moral convictions, since he absorbed them voluntarily, on his own, being an internally free person. The basic values - soul, personality, freedom, choice, self-determination - were the principles of his pedagogical activity, and they became relevant only towards the end of the 19th century.

In Russia, axiology as a theory of values appeared at the end of the 19th century, almost simultaneously with German axiology, which took shape into a new philosophical discipline after the publication in 1864 of R. Lotze’s work “Micro-Cosmos”.

§2. Justification of a new methodology of pedagogy.

A comparison of successes in education in different countries shows that they are a consequence of the development of the philosophy of education in these countries, as well as the degree of its “ingrowth” into pedagogical theory and practice. Modern European school and education in its main features have developed under the influence of philosophical and pedagogical ideas that were formulated by Ya.A. Komensky, I.G. Pestalozzi, F. Frebel, I.F. Herbart, A. Disterweg, J. Dewey and other classics of pedagogy. Their ideas formed the basis of the classical model of education, which during the 19th and 20th centuries. evolved and developed, nevertheless remaining unchanged in its main characteristics: the goals and content of education, forms and methods of teaching, ways of organizing the pedagogical process and school life.

Domestic pedagogy of the first half of the 20th century. was based on a number of ideas that have now lost their significance, which is why they were subjected to sharp criticism. The methods of constructing educational subjects were based on the idea of sequential accumulation of knowledge. Among the forms of education, the class-lesson teaching system took priority.

Since the 60s. Russian culture has been enriched with the ideas of dialogue, cooperation, joint action, the need to understand someone else’s point of view, and respect for the individual. The reorientation of modern pedagogy towards man and his development, the revival of the humanistic tradition are the most important tasks set by life itself. Their solution requires, first of all, the development of a humanistic philosophy of education, which acts as a methodology of pedagogy.

Based on this, the methodology of pedagogy should be considered as a set of theoretical provisions about pedagogical knowledge and the transformation of reality, reflecting the humanistic essence of the philosophy of education.

However, as is known, scientific knowledge, including pedagogical knowledge, is carried out not only out of love for truth, but also with the aim of fully satisfying social needs. In this regard, the content of the evaluative-target and effective aspects of human life is determined by the focus of the individual’s activity on comprehension, recognition, actualization and creation of material and spiritual values that make up the culture of mankind. The role of the mechanism of connection between practical and cognitive approaches is played by the axiological, or value-based approach, which acts as a kind of “bridge” between theory and practice. It allows, on the one hand, to study phenomena from the point of view of the possibilities inherent in them to meet people's needs, and on the other hand, to solve the problems of humanizing society.

The meaning of the axiological approach can be revealed through a system of axiological principles, which include:

equality of philosophical views within the framework of a single humanistic value system while maintaining the diversity of their cultural and ethnic characteristics;
the equivalence of traditions and creativity, recognition of the need to study and use the teachings of the past and the possibility of spiritual discovery in the present and future, mutually enriching dialogue between traditionalists and innovators;
existential equality of people, sociocultural pragmatism instead of demagogic disputes about the foundations of values, dialogue and asceticism instead of messianism and indifference.

According to this methodology, one of the primary tasks is to identify the humanistic essence of science, including pedagogy, its relationship to man as a subject of knowledge, communication and creativity. Education as a component of culture in this regard acquires special significance, since it is the main means of developing the humanistic essence of a person.

§3. Axiological approach to the study of pedagogical phenomena

The axiological approach is organically inherent in humanistic pedagogy, since a person is considered in it as the highest value of society and an end in itself of social development. In this regard, axiology, which is more general in relation to humanistic issues, can be considered as the basis of a new philosophy of education and, accordingly, the methodology of modern pedagogy.

At the center of axiological thinking is the concept of an interdependent, interacting world. She argues that our world is the world of an integral person, therefore it is important to learn to see what is common that not only unites humanity, but also characterizes each individual person. Humanistic value orientation, figuratively speaking, is an “axiological spring” that gives activity to all other links in the value system.

A humanistically oriented philosophy of education is a strategic program for the qualitative renewal of the educational process at all its levels. Its development will make it possible to establish criteria for assessing the activities of institutions, old and new concepts of education, teaching experience, mistakes and achievements. The idea of humanization presupposes the implementation of a fundamentally different direction of education, related not to the preparation of “impersonal” young qualified personnel, but to the achievement of effectiveness in the general and professional development of the individual.

The humanistic orientation of education changes the usual ideas about its goal as the formation of “systematized knowledge, skills and abilities.” It was this understanding of the purpose of education that caused its dehumanization, which manifested itself in the artificial separation of teaching and upbringing. As a result of the politicization and ideologization of curricula and textbooks, the educational meaning of knowledge turned out to be blurred, and its alienation occurred. Neither secondary nor higher schools have become transmitters of universal and national culture. The idea of labor education has been largely discredited, since it was devoid of a moral and aesthetic side. The existing education system directed all efforts at adapting pupils to the circumstances of life, taught them to put up with supposedly inevitable difficulties, but did not teach them to humanize life, to change it according to the laws of beauty. Today it has become obvious that the solution to social and economic problems, human security and even the existence of all mankind depend on the content and nature of the personality’s orientation.

§4. Values, ideas and principles of the axiological approach.

§4.1. Concept of value.

Value is the human, social and cultural significance of certain phenomena of reality. Essentially, the entire variety of objects of human activity, social relations and natural phenomena included in their circle can act as “object values” or objects of a value relationship, that is, assessed in terms of good or evil, truth or untruth, beauty or ugliness, permissible or prohibited, fair or unfair, etc.

We can talk about three forms of existence of value:

it acts as a social ideal, as an abstract idea developed by social consciousness and contained in it about the attributes of what is proper in various spheres of social life; such values can be universal, “eternal” (truth, beauty, justice), and specific historical (patriarchy, equality, democracy);
it appears in an objectified form in the form of works of material and spiritual culture or human actions - specific objective embodiments of social value ideals (ethical, aesthetic, political, legal, etc.;
social values, refracted through the prism of individual life activity, enter the psychological structure of the individual as personal values - one of the sources of motivation for her behavior. Each person has an individual, specific hierarchy of personal values that serve as a connecting link between the spiritual culture of society and the spiritual world of the individual, between social and individual existence.

The social environment in which a person was born and lives, which surrounds him, the activities in which he is engaged, largely determines his worldview, worldview and, consequently, his value system.

Interacting with society, each person forms his own value orientations, i.e. selective attitude towards material and spiritual values, his attitudes, beliefs, preferences, which are expressed in his behavior.

Value is that through which people feel themselves to be human, that which is, in their own attitude towards it, the measure of humanity in a person. But what people choose as the value of their lives, in which they see the meaning of their existence, does not necessarily turn out to be something high and noble; it can be directed against other people against society; such values are called surrogate: profit, thirst for power, satisfaction of base instincts. In this case, a person’s vital forces are spent unproductively; he cannot fully reveal and realize himself.

What people choose depends on the subjective human level, on what kind of person. Choice often occurs unconsciously, at the level of a vague preference for something, an inclination towards something, although a clear awareness of what a person wants is also not excluded.

The methods and criteria on the basis of which the procedures for assessing the relevant phenomena are carried out are fixed in the public consciousness and culture as “subjective values” (attitudes and assessments, imperatives and prohibitions, goals and projects expressed in the form of normative ideas), acting as guidelines for human activity. “Objective” and “subjective” values are, therefore, like two poles of a person’s value relationship to the world.

In the structure of human activity, value aspects are interconnected with cognitive and volitional ones; the value categories themselves express the “ultimate” orientations of knowledge, interests and preferences of various social groups and individuals.

§4.2. Concept of value.

The following values of education can be distinguished:

1.Social values.

a) Life as a human value.

At all times, human life is the highest value. The well-known foreign psychologist E. Fromm deduces the psychological meaning of treating life as a value as follows. Being alive is a dynamic, not a static concept. All organisms have an innate desire to actualize the capabilities inherent in them. Hence, according to E. Fromm, the purpose of human life should be understood as the disclosure of his strengths and capabilities in accordance with the laws of his nature. The primary goal of a teacher is to foster a caring attitude towards the life and health of each person, and to influence the establishment of such an attitude in society.

b) Nature as a value.

The destruction of natural resources is tantamount to the destruction of human life: in nature, man draws, supports and preserves his vitality. A consumerist and thoughtless attitude towards the environment and human pressure on it is fraught with environmental disasters that threaten the very existence of man. A person must learn to live in harmony with nature, recognize himself as a part of nature, and take responsibility for preserving the natural environment. Therefore, environmental education is the most important part and direction of humanization of education, part of the educational mission of a person.

c) Society as a value.

In society, the life of each individual person is affirmed, his vital forces and capabilities are realized and revealed. Currently, the idea of forming a society of sustainable development is very relevant. Only sustainable development of society allows us to realize our potential to the fullest. This idea is embodied through the humanization of education.

Complex problems of socio-cultural interaction in the modern era have become critical. Various forms of intolerance are often used by extremist movements, inciting hatred and ethnic strife in society. Therefore, it is important to develop special abilities in an individual: a culture of negotiation, the art of finding compromises, productive competition, etc., in other words, it is necessary to cultivate in students the ability and ability to live in society, teach them to be tolerant of others, and preserve their selfhood.

d) Family as a value.

The family has always occupied one of the most important places among the values of human life. The family provides a person with the opportunity to experience the true values of life. Family is one of the main spheres of creation, preservation, cultivation and transmission of human values; it is the concentration of the most important humanistic traditions: love and care, selflessness and goodwill, selflessness and solidarity. Here the child learns for the first time to perform many of the most important individual and social functions, learns to distinguish himself in the family as in the primary unit of society. In the family, in love and care, in unity and mutual support, almost all human virtues are focused for the child.

A serious psychological problem is the alienation of the individual from the family and family values. The weakening of family cohesion leads to a decrease in the strength of its normative influence, since its reliability and stability as a source of information for the individual opens the door to various kinds of negative influences.

Therefore, the goal of humanizing education is a clear awareness of vital values by all members of society. It is important to teach a person from childhood to correlate opportunities, needs and responsibilities, so that as a result, positive human qualities can be revealed and realized most fruitfully.

2. Moral values.

The space of moral relations is extremely vast; it affects all spheres of a person’s inner world and all areas of his external social relations. Moral values are reflected in actions that we evaluate as good, good, good, evil, harmful. The category of “good” includes that which corresponds to accepted standards and is good for a person.

Morality is always aimed at the development of man and society, but public interests and the interests of each individual do not always coincide. Therefore, there is a moral choice. The problem of moral choice lies in reconciling subjective interest and the circumstances in which a person finds himself.

The formation of moral values requires individual freedom, since a person acquires moral standards only through his own experience. W. Y. Korczak has a saying: “Let a child sin.” If a person does not receive responsibility for his behavior in childhood, he will not grow up to be a moral person. Humanistic pedagogy is based on the fact that a person is inclined to goodness, so there is no point in keeping him under strict restrictions.

Moral education is aimed at developing in an individual the ability and ability to form a system of life-affirming value attitudes towards life, to understand categories such as good or evil, truth or falsehood, etc., which is an integral part of the humanization of education. The pedagogical process should be based on positive, life-affirming values and help develop the spiritual world of the individual.

3. Aesthetic values.

Aesthetic values are contained in the values of perception, understanding, experiencing, and creating beauty.

The highest manifestations of aesthetic activity are manifested in spiritual creations. Spiritual creations are creations in the realms of art, religion and science.

The basis of aesthetic values is the feeling of beauty.

Beautiful the most beautiful, expressed in the unity of form and content, this is what is purposeful, harmonious, perfect.

Ugly violation of the unity of form and content, something ugly, chaotic, indefinite.

Aesthetic education begins with the ability to see beauty in the world around us. V.A. Sukhomlinsky believed that contemplation of beauty is a window into the world of beauty, this is the ability to see an inextricable connection with the individual’s ability to experience experiences, pleasure from contemplating beauty.

The next link in the general mechanism of aesthetic education is the development of the ability to understand beauty. Based on the perception and understanding of beauty in art and life, a person forms his aesthetic ideals. Aesthetic ideals are associated with the desire to make oneself and the surrounding reality more harmonious, purposeful, and perfect.

A person should not be an outside observer of life. A person must learn to create, to create beauty. Spiritual activity is manifested in creativity. Creativity helps a person go beyond the ordinary, take the path of knowledge of truth, goodness and beauty, and realize the highest meaning of life.

In a holistic pedagogical process, aesthetic education is based on subjects of the aesthetic cycle: literature, music, world artistic culture, the Russian language. These objects contain the unity of feeling and thought, helping the individual find harmony in the surrounding living space.

Educational institutions should strive for the aesthetic enrichment of the environment, which, in turn, is an important condition for the education of a moral personality.

4. Labor as a value.

Labor is a purposeful human activity, as a result of which the surrounding reality is transformed.

Labor is the most important human need. It is in work that a person reveals and develops his individuality and affirms the value of his life. Work requires strong-willed efforts from a person, which he must learn to overcome. A person should feel satisfied both from the process and from the result of work.

Work is not a game or fun, it requires serious effort, so a person must have a goal and be aware of the need for work. Education should not only instill in the pupil respect and love for work: it should also give him the habit of work. It is necessary for the pupil to make it possible for a lackey to spend his time, when a person is left without work in his hands, without a thought in his head, it is at these moments that “the head, heart and morality deteriorate.”

5.Values of citizenship.

Citizenship is the conscious and interested participation of citizens in the management of society. The basis of civil values is the citizen’s legal consciousness. Every citizen must recognize his belonging to the state, must know his rights and obligations established by the legislation of this state, protect his rights and clearly fulfill his obligations.

Law of the Russian Federation “On Education” 1992 One of the main requirements for the content of education is “the formation of a person and citizen integrated into modern society and aimed at improving this society” (Article 14).

The formation of citizenship is based on:

acquaintance with the traditions, historical past of the state and the Fatherland;
familiarization with the laws of the state, primarily with the Constitution the fundamental law of the state, the formation of competence in mastering the basics of civil knowledge;
development of civic activity, formation of a civic life position as a value-based way of life for an individual;
mastering the norms of cultural-legal interaction in interpersonal, professional-business, interethnic, administrative-state relations should become a way of life for the individual;
development of volitional regulation of civil behavior, the ability and ability to correlate one’s interests with the laws and social norms and traditions existing in society.

We need to help the younger generation realize that they are citizens of the world, people responsible for everything that happens in the world.

§4.3. Basic Ideas

Basic ideas - values that should underlie educational trends, according to A. Bailey, are the following:

1. Will or goal is the cultivation of the will to goodness, the will to beauty, the will to serve.

2. Love is wisdom. This is essentially the opening of the consciousness of the whole. A. Bailey calls this group consciousness, the first expression of which is self-consciousness, that is, the understanding by the soul (in the three worlds of human evolution) that man is Three in One and One in Three. Group consciousness is love which leads to wisdom - to wisdom which is love in manifest activity. And all this should be revealed through education.

3. Active Cognition. It is associated with the revelation of the creative nature of a conscious, spiritual person. It has through the right use of the mind with its ability to intuitively grasp ideas, respond to impulses, explain, analyze and construct forms for revelation. This is how the human soul creates. Correctly directing this already developed tendency is the purpose of any true education.

4. Attribute of harmony through conflict. It is an attribute hidden in all forms, an innate craving or dissatisfaction that forces a person to struggle, progress, develop, in order to ultimately achieve unity, union with his soul. This is the consciousness of harmony and beauty, guiding the human unit on the path of evolution to the final return to its emanating Source (emanation (from the Latin emanatio - outflow) - outflow from a single whole; according to the teaching that the world is an emanation of the deity, everything lower flows from the highest, which is designated not only as “God”, but also as “the first one”). Educators must identify such dissatisfaction and interpret it for students so that they can understand themselves and work, learning.

5. The attribute of concrete knowledge allows a person to concretize his concepts and build thought forms; with their help, he materializes his insights and dreams and realizes his ideas. Man does this by activating the lower concrete mind. It is necessary to lead the child to a better understanding of the deep purpose of existence and prepare him for wise work in the creative field. True education must begin with the student understanding and feeling true spiritual values; this is the activation of the lower mind.

6. Attribute of devotion. Loyalty grows out of dissatisfaction, plus the ability to choose. Depending on the depth of his dissatisfaction and his ability to see clearly, a person moves from one point of temporary satisfaction to another, each time demonstrating his devotion to desire, personality, ideal and vision, until he unites with the highest ideal possible for man. This, according to A. Bailey, is first of all the soul, and then the Supreme soul, or God. Education has a good opportunity to tap into the inner idealism inherent in every child. But it must do this in fulfillment of the supreme plan of the soul, and not based on private standards of national education.

7. Order attribute. This is an innate attribute and instinct for an orderly rhythm, with which the teacher needs to work, making it more creative, constructive and with its help providing a field for revealing the abilities of the soul. In the embodiment of this attribute in our time, there is a rigid standardization of humanity and the imposition of an authoritarian ritual rhythm on public life. This means the dissolution of the unit into the group, leaving little chance for it to freely express its individual will, knowledge, purpose and technique of the soul.

§4.4. Axiological principles.

Axiological principles include:

equality of all philosophical views within the framework of a single humanistic value system (while maintaining the diversity of their cultural and ethnic characteristics);
the equivalence of tradition and creativity, recognition of the need to study and use the teachings of the past and the possibility of discovery in the present and future;
equality of people, pragmatism instead of disputes about the foundations of values; dialogue instead of indifference or denial of a drag friend.

These principles allow various sciences and movements to engage in dialogue and work together, to search for optimal solutions.

§5. Education as a universal human value.

Today no one doubts the recognition of education as a universal human value. This is confirmed by the constitutionally enshrined human right to education in most countries. Its implementation is ensured by the existing education systems in a particular state, which differ in organizational principles. They reflect the ideological conditionality of the initial conceptual positions.

The implementation of certain values leads to the functioning of various types of education. The first type is characterized by the presence of an adaptive practical orientation, i.e. the desire to limit the content of general education training to a minimum of information relevant to ensuring human life. The second is based on a broad cultural-historical orientation. This type of education provides for obtaining information that obviously will not be in demand in direct practical activity. Both types of axiological orientations inadequately correlate the real capabilities and abilities of a person, the needs of production and the tasks of educational systems.

To overcome the shortcomings of the first and second types of education, educational projects began to be created that solve the problem of training a competent person. He must understand the complex dynamics of the processes of social and natural development, influence them, and adequately navigate all spheres of social life. At the same time, a person must have the ability to assess his own capabilities and abilities, and take responsibility for his beliefs and actions.

Summarizing what has been said, we can highlight the following cultural and humanistic functions of education:

development of spiritual powers, abilities and skills that allow a person to overcome life’s obstacles;
formation of character and moral responsibility in situations of adaptation to the social and natural spheres;
providing opportunities for personal and professional growth and self-realization;
mastery of the means necessary to achieve intellectual and moral freedom, personal autonomy and happiness;
creating conditions for the self-development of creative individuality and the disclosure of spiritual potential.

Education acts as a means of transmitting culture, mastering which a person not only adapts to the conditions of a constantly changing society, but also becomes capable of non-adaptive activity that allows him to go beyond the given limits, develop his own subjectivity and increase the potential of world civilization.

One of the most significant conclusions arising from understanding the cultural and humanistic functions of education is its general focus on the harmonious development of the individual, which is the purpose, calling and task of every person. Moreover, each component of the educational system contributes to the solution of the humanistic goal of education.

The humanistic goal of education requires a revision of its content. It should include not only the latest scientific and technical information, but also humanitarian personal development knowledge and skills, experience in creative activity, an emotional and value-based attitude towards the world and the person in it, as well as a system of moral and ethical feelings that determine his behavior in diverse life situations. situations.

The implementation of the cultural and humanistic functions of education also poses the problem of developing and introducing new technologies of training and education that would help overcome the impersonality of education and its alienation from real life.

To develop such technologies, partial updating of methods and techniques of training and education is not enough. The essential specificity of humanistic educational technology lies not so much in the transfer of some content of knowledge and the formation of corresponding skills and abilities, but in the development of creative individuality and intellectual and moral freedom of the individual, in the joint personal growth of the teacher and students.

The implementation of the cultural and humanistic functions of education, thus, determines a democratically organized, intensive educational process, unlimited in the sociocultural space, in the center of which is the personality of the student (the principle of anthropocentricity). The main meaning of this process is the harmonious development of the individual. The quality and measure of this development are indicators of the humanization of society and the individual.

Conclusion

The axiological approach is a system-value approach that allows, through modern priorities based on traditional and new values of education, to emphasize the central position of man in the pedagogical system. It is aimed at developing universal and national values among students.

The basis of pedagogical axiology is the understanding and affirmation of the value of human life, upbringing and training, pedagogical activity and education in general. The idea of a harmoniously developed personality, associated with the idea of a fair society that can actually provide each person with the conditions for maximum realization of the potential inherent in him, is also of significant value. This idea determines the value orientations of culture and orients the individual in history, society, and activity.

Pedagogical values, like any other spiritual values, depend on social, political, and economic relations in society, which largely influence the development of pedagogy.

With changes in social conditions of life, the development of the needs of society and the individual, pedagogical values are also transformed. Value orientations are one of the main “global” characteristics of an individual, and their development is the main task of humanistic pedagogy and the most important way for the development of society.

The axiological approach allows us to determine a set of priority values in education, upbringing and self-development of a person. In relation to the social development of students, these can be the values of communicative, sexual, national, ethnic, and legal culture.

Bibliography

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The essence of the axiological approach

Pedagogical scientific knowledge is carried out simultaneously out of love for truth and in order to fully satisfy social needs.

Definition 1

The mechanism connecting the practical and cognitive approaches is the axiological approach or, as it is also called, the value approach.

This is a bridge between the theory and practice of pedagogy.

The role of axiology in education

The axiological approach is organically combined with the humanistic orientation of pedagogy. This is due to the fact that a person is considered in pedagogical science as the highest social value and the end in itself of social development itself. Accordingly, axiology can be considered as the basis of a new philosophy of education and methodology of modern pedagogy.

The basis of the asiological approach is the concept of an interdependent and interacting world. In accordance with this concept, our living space is the world of a holistic person, therefore it is important to see the common ground that unites humanity and characterizes each individual. Humanistic value orientation is a kind of axiological motor that gives activity to the remaining links of the value system.

Philosophy of education, focused on humanism, is a strategic program for the qualitative renewal of all stages of the educational process. The development of philosophy in this direction allows us to establish parameters for assessing the work of educational institutions and concepts, teaching experience, mistakes, and achievements. Humanization involves the implementation of a new direction of education, which is associated not with the training of qualified “impersonal” personnel, but with achieving efficiency in the field of general and professional development of the individual.

Note 1

The humanization of education radically changes traditional ideas about its purpose, which is to systematize knowledge, skills and abilities. It should be noted that this goal of education was the main reason for its dehumanization, which manifested itself in separation by an artificial method of upbringing and teaching. Due to the ideologization of curricula and manuals, the educational value of knowledge has become blurred. Education as a transmitter of universal, national culture did not take place. Labor education has also been partially discredited, since it was devoid of a moral and aesthetic component.

For a long time, all efforts in the education system were aimed at adapting students to difficult life circumstances, at coming to terms with mythical inevitable difficulties. At the same time, education did not teach to humanize life itself, to change it in accordance with the laws of beauty. Today it is clear that the content and nature of the orientation of the human personality determine the effectiveness of solutions to social and economic problems, the security and existence of mankind.

The idea of humanization of education, which is a consequence of the use of an axiological approach in pedagogy, has enormous socio-political and philosophical-anthropological significance. The final strategy of the social movement, which hinders the development of human civilization or contributes to it, depends on the solution of this problem. Modern education can make a great contribution to the formation of valuable ideological, moral qualities and essential strengths of a person from a social point of view, necessary in the future. The humanistic philosophy of education is aimed at creating ecological and moral harmony in our world.

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