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Smirnova, Natalia B. Anthropological and axiological foundations of V.V. Zenkovsky: dissertation ... candidate of pedagogical sciences: 13.00.01 / Smirnova Natalia Borisovna; [Place of protection: Mosk. psycho-social in-t].- Moscow, 2011.- 159 p.: ill. RSL OD, 61 11-13/1613

Introduction

Chapter 1. The problem of man in the pedagogical works of V.V. Zenkovsky page 13

1.1 Spiritual foundations of human life page 13

1.2 The formation of a person as a person p. 44

1.3 Social constants of human existence page 60

Chapter 2 Pedagogical views of V.V. Zenkovsky axiological aspects page 74

2.1 Moral development of a person p. 74

2.2 Psychological imperatives of personality formation ... p.100

2.3 Raising a person as a member of society p.116

Conclusion p.139

Bibliographic list

Introduction to work

Relevance of the research topic. Education - social institution carrying out the transfer of significant socio-cultural experience from generation to generation, and, thereby, ensuring the unity of the human race. The effectiveness of the functioning and development of education depends on many factors. Among them, a special place is occupied by the factor of historical continuity, which guarantees an organic connection between the established and coming to replace innovative forms of educational and educational activities.

Modern domestic education is, according to many prominent scientists and public figures, in a difficult, essentially critical, situation. The crisis that has engulfed domestic education is to a large extent exacerbated by the fact that the education development programs implemented since the late 1980s to the present day do not adequately take into account the richest potential of pedagogical comprehension of the patterns of human-like education, which has been accumulated over many centuries by the Russian pedagogical system. thought.

The widespread postmodern sentiments in pedagogy do not contribute to the rapid exit of education from the crisis. Postmodern pedagogy, with its denial of universally significant values, ideological fixation on the subjectivist, irrational and relativistic principles of human existence, does not allow consolidating the efforts of the scientific pedagogical community aimed at developing projects for the humanistic renewal of education based on the unshakable values ​​of Truth, Goodness and Beauty. The interpretation of upbringing and socialization, proposed by postmodernist pedagogy, as processes of human formation, occurring under the sign of the consumption of information products, also runs counter to this goal. Articulating the relativity of the ethical, postmodern pedagogical thought undermines the very possibility of introducing a person to timeless moral values. The mosaic nature of the consciousness of many modern young people, their lack of rigid moral worldview guidelines, is one of the consequences of the prevalence of postmodernist attitudes in the pedagogical environment.

Today, more than ever, it has become clear that a way out of the crisis in education is impossible without a fundamental revision of the approaches, methods, methods of teaching and educating young generations that are being implemented in education. There is no doubt that education should develop such a strategy for overcoming the crisis, which will avoid the aggravation of negative phenomena in the field of education and will contribute to the formation in students of the knowledge necessary for life in a dynamically changing world and firm moral ideas about the behavior responsible for their own and others' lives. .

In the panorama of Russian philosophical and pedagogical thought, V.V. Zenkovsky (1881-1962) has a special place. In his philosophical and scientific works, V.V. Zenkovsky proposed pedagogical solutions to many problems that only at the end of the 20th - beginning of the 21st centuries. began to be perceived as especially significant for the world of education - a unique sphere of human life, setting the horizons for the development of culture. At present, the process of restoring the true scientific appearance of V.V. Zenkovsky, one of the original Russian thinkers, is essentially just beginning. The solution of philosophical, ideological, psychological and pedagogical problems facing education in a crisis state today requires an unbiased reading, a comprehensive study of the works of V.V. Zenkovsky, containing original philosophical, pedagogical, didactic ideas of building education on an anthropological and axiological basis, opening up the horizons of the student's moral elevation.

All of the above determined the choice of the topic of the dissertation research “Anthropological and axiological foundations of the pedagogical views of V.V. Zenkovsky.

The degree of development of the problem. Theological, philosophical, psychological and pedagogical heritage of V.V. Zenkovsky has repeatedly become the subject of close scientific attention.

Philosophical and theological works of V.V. Zenkovsky were analyzed and commented on by representatives of the Russian diaspora (N.O. Lossky, K.A. Elchaninov, K.Ya. Andronikov, L.A. Zander, S.S. Verkhovskaya, B.V. Yakovenko, etc.). Their attention was invariably focused on issues related to religious and theological anthropology and the pastoral activities of V.V. Zenkovsky. In the works of these researchers, the worldview of V.V. Zenkovsky was evaluated as a "version of religious spiritualism", "religious hierarchical spiritualism", "religious-hierarchical realism" (B.Ya. Yakovenko), as a synthesis of the ideas of Platonism and creationism (N.O. Lossky). The views of V.V. Zenkovsky on education and upbringing. The pedagogical views of V.V. Zenkovsky were interpreted by them as having a predominantly religious character. “This is not only religious pedagogy, and even not only confessional, it is church pedagogy,” concluded S.I. Gessen is one of the pillars of Russian pedagogy, a neo-Contian thinker.

The philosophical and pedagogical scientific community of the USSR turned to the study of V.V. Zenkovsky only in the 50-60s. of the last century (N.G. Tarakanov, I.Ya. Shchipanov, V.A. Malinin). In the works of these scientists, issues related to the historical context of the writing of V.V. Zenkovsky's religious and philosophical works, with the formation of his humanistic views, with the inconsistency of a number of his worldviews.

Comprehension of the heritage of V.V. Zenkovsky, begun in the USSR in the 50s–60s, was continued by Russian scientists (A.V. V.V. Sapov, E.N. Gorbach and others) in the 90s. XX century. It was then that the works of V.V. Zenkovsky. Books with the thinker's writings included high-quality comments, prefaces and afterwords that did not contain ideological assessments. V.V. Zenkovsky was introduced to the reader as a theologian, philosopher and scientist who made a significant contribution to the development of national and world culture. A special place in the prefaces and afterwords to the works of V.V. Zenkovsky was given to a balanced analysis of the thinker's creative path, his views on the course of development of domestic religious and philosophical thought, on the future of mankind. The emphasis in the works is on the disclosure of Christian foundations worldview position V.V. Zenkovsky (A.L. Andreev, M.A. Maslin, V.V. Sapov).

AT foreign literature the works of V.V. Zenkovsky were analyzed by F. Copleston (Copleston F.), T. Shpidlik (pidlik Th.), T. Masaryk (Masaryk Th.), I. the general structure of the worldview of V.V. Zenkovsky, the content of his religious and philosophical views is revealed, the attitude of the thinker to the directions of philosophical and religious thought, developed at the beginning of the 20th century in Russia and in the West, is interpreted.

Pedagogical and psychological views of V.V. Zenkovsky in the late XX - early XXI century were considered in scientific papers B.M. Bim-Bada, A.A. and P.A. Gagaev, T.A. Gololobova, B.V. Emelyanova, E.G. and O.E. Osovskikh, V.M. Klarina, V.M. Petrova, M.V. Boguslavsky. During this period, the disclosure of a number of aspects of pedagogical and psychological views of V.V. Zenkovsky were devoted to the dissertation research of V.M. Lettseva, E.V. Kirdyashova, T.N. Luban, K.D. Chizhova, E.P. Petrova, E.A. Glushchenko, L.A. Romanova, O.V. Popova, T.I. Zvereva, A.V. Antonevich. These studies described the steps pedagogical activity V.V. Zenkovsky, the pedagogical ideas of the thinker are interpreted, concerning the organization of the educational process at school, the formation of the personality of the student, his upbringing, the development of his abilities for creative solution of educational and life problems. However, issues related to the anthropological and axiological content of the pedagogical views of V.V. Zenkovsky remained insufficiently studied, which determined the choice of the topic of this dissertation work.

Object of study. Philosophical and pedagogical heritage of V.V. Zenkovsky.

Subject of study. Anthropological and axiological foundations of V.V. Zenkovsky.

Research hypothesis is based on the assumption that the historical-pedagogical and historical-philosophical study of the works of V.V. Zenkovsky, as well as critical works devoted to the analysis of his work, will allow: 1) to identify the anthropological and axiological foundations of the pedagogical views of the Russian thinker; 2) to reconstruct the system of views of V.V. Zenkovsky on education, its essence, role and place in the cultural life of a person; 3) to demonstrate the relevance of sounding scientific and pedagogical constructions of an outstanding scientist for modern education.

Purpose and objectives of the study.

The main purpose of the dissertation work is the historical-philosophical, historical-pedagogical, methodological analysis of the views of V.V. Zenkovsky on education, consideration of the anthropological and axiological components of the pedagogical views of the Russian thinker, identification pedagogical potential and contemporary sound of his pedagogical ideas.

Achieving this goal required solving the following interrelated tasks:

carry out the reconstruction of the philosophical and pedagogical views of V.V. Zenkovsky and reveal their content;

to identify and interpret the anthropological foundations of the pedagogical views of V.V. Zenkovsky;

to identify and characterize the axiological foundations of the pedagogical views of V.V. Zenkovsky;

analyze the views of V.V. Zenkovsky on education in the context of the relationship of cultural, sociological, psychological and pedagogical components;

consider pedagogical credo V.V. Zenkovsky through the prism of modern ideas about the essence educational process, about the role of the teacher in the formation of the personality of the student, about the factors in the formation of responsible moral behavior of the student;

to substantiate the relevance of the pedagogical views of V.V. Zenkovsky in the situation of the philosophical and methodological crisis of modern education.

Sources scientific, religious-philosophical and journalistic works of V.V. Zenkovsky, which presents his views on a person, on upbringing and education. The source base also included the works of V.V. Zenkovsky, those thinkers-teachers whose works laid the foundation for the development of the anthropological trend in Russian pedagogy; contemporaries V.V. Zenkovsky, who studied the regularities educational activities and those who wrote works devoted to the problems of education and upbringing; authors who critically comprehended the pedagogical views of V.V. Zenkovsky; scientists who reveal from the philosophical and pedagogical positions the originality of the educational situation at the beginning of the 3rd millennium.

Theoretical and methodological foundations of the study. The choice of methods was determined by the specifics of the object and subject of research, the nature of the tasks, as well as the source base of the work. The thesis uses a combination of portrait-biographical and problem-thematic presentation of the material, which allow us to trace the formation of the thinker's views on pedagogy and education. The work also uses a comparative historical method to identify the anthropological and axiological foundations of the pedagogical views of V.V. Zenkovsky. In the course of the study, reliance was placed on the methods of historical and pedagogical analysis, which make it possible to reveal and interpret the pedagogical heritage of the thinker.

Scientific novelty of the research. In the work, for the first time in a scientific and pedagogical vein, a study of the anthropological and axiological foundations of the pedagogical views of V.V. Zenkovsky.

In work:

the historical and pedagogical analysis of the formation and development of the views of V.V. Zenkovsky on the specifics of the spiritual and moral development of the student in the context of the educational process;

the views of V.V. Zenkovsky on the essence of the process of revealing the student's personal beginning in the course of educational activities and gaining personal self-identity;

the views of V.V. Zenkovsky on the peculiarities of taking into account the social imperatives of human existence in the pedagogical process;

the role and place of anthropological views of V.V. Zenkovsky in the system of his pedagogical views;

the axiological views of V.V. Zenkovsky, which form the foundation of his pedagogical worldview;

the relevance, theoretical and practical significance of the pedagogical ideas of V.V. Zenkovsky to develop projects, programs and concepts of moral education of students that meet the requirements of today.

Scientific and practical significance of the study. The data of the dissertation research and the materials published on its basis can be used in the preparation of a course of lectures, seminars on issues related to topical historical, pedagogical, theoretical, methodological and applied issues of modern domestic education.

Validity and reliability results and conclusions of the dissertation research is determined by the fact that its fundamental provisions meet the requirements of philosophical and pedagogical, historical and pedagogical, theoretical, methodological and cultural analysis. Theoretical results and conclusions of the study were obtained by methods adequate to its goals and objectives. They are confirmed by the analysis, systematization and generalization of the theoretical material contained in a wide range of various sources on the subject of the dissertation.

The main provisions of the dissertation submitted for defense.

The dynamics of the formation of philosophical and pedagogical views of V.V. Zenkovsky is characterized by a number of consecutive stages.

Philosophical and pedagogical views of V.V. Zenkovsky, despite the fact that they have undergone changes in the context of the creative scientific activity of the thinker, have one semantic center: an appeal to the spiritual and moral issues of the formation of a learning person.

Development by V.V. Zenkovsky's theoretical principles of morally uplifting education are based on the foundation of his anthropological and axiological views and views on education and training as the basis for the development of culture.

Proposed by V.V. Zenkovsky's theoretical understanding of the phenomenon of education is inextricably linked with his understanding of the meaning human life as consisting in following the unchanging spiritual law inscribed in the soul of every person.

Philosophical and pedagogical views of V.V. Zenkovsky are an organic synthesis of faith and scientific knowledge, which is due to his worldview.

V.V. Zenkovsky made a significant contribution to the theory of social education, substantiating the need to build the process of social education based on ideas about public life as a conciliar (single in spiritual and moral terms) being.

Views of V.V. Zenkovsky on education are relevant today and can be used in the context of developing concepts for the renewal and development of domestic education.

Approbation of the dissertation. The materials of the dissertation research were discussed at meetings of the Department of Pedagogy and Psychology of the MSMSU, at meetings of the Department of Pedagogy of the NOU VPO MPSI, at meetings of the Department of Philosophy of Education and Methodology of Pedagogy of the URAO "Institute of Theory and History of Pedagogy".

Thesis materials were presented at the 13th Symposium " Psychological problems the meaning of life and acme "(2008), at the annual educational and methodological conferences" Pedagogical readings on Dolgorukovskaya "in 2009, 2010, 2011.

The structure and scope of the dissertation. The dissertation work with a total volume of 159 pages consists of an introduction, two chapters (six paragraphs), a conclusion and a list of references.

Spiritual foundations of human life

Pedagogical anthropology as an independent branch of philosophical and pedagogical knowledge began to be developed in the West from the second half of the 19th century (Karl Schmidt and his school). Around the same time, pedagogical anthropology was born in Russia. K.D. Ushinsky (in 1868 the first, and in 1869 - the second volume of the work of K. D. Ushinsky "Man as an object of education" was published), Pedagogical and anthropological ideas were developed in his works by I.A. Sikorsky. In the works of P.D. Yurkevich, the achievements of psychology, physiology, and philosophy were used for the religious-anthropological interpretation of the problems of upbringing and education. .TO. Saint-Hilaire, M.I. Demkov, P.F. Lesgaft, P.F. Kapterev, V.A. Wagner, Yu.I. Aikhenvald and others. Unfortunately, this trend pedagogical research was limited to the framework of two main currents: natural science, which was and is now based on the understanding of man as a part of nature, as a predominantly biological being; and a sociological trend that considers human nature almost entirely a derivative of society. Theological pedagogy, based on the doctrine of man as the image and likeness of God, remained only in theological educational institutions and among emigrant teachers. Due to political circumstances, it did not influence the development of pedagogical thought in Russia in the 20th century. Only at the turn of the 20th and 21st centuries, the problems associated with the theological interpretation of the educational process again became the focus of attention of anthropologists who study the specifics of the interaction of biological, social, and spiritual factors in the course of the formation of the personality of students:

Unfortunately, in modern pedagogical theoretical developments, anthropological ideas (ideas about a student) are most often present implicitly, which means that they influence pedagogical practice without a clear understanding of them. The pedagogical system of V.V. Zenkovsky is interesting precisely because it presents in detail and carefully the anthropological vision of how, within the framework of the educational process, the actual human reality is consistently formed, how a person becomes the bearer of a proper human essence. Analysis of the anthropological foundations of the pedagogical theory of V.V. Zenkovsky is important, because it allows you to see education in a historical context, to see how anthropological pedagogy, based on scientific, philosophical, religious ideas about a person, has a significant impact on the socio-cultural life of people. Without analyzing the ideas about a person that are contained in the pedagogical works of V.V. Zenkovsky, it is impossible to fully reconstruct his views on education and its mission.

In domestic encyclopedic dictionaries V.V. Zenkovsky is presented primarily as a religious philosopher and historian of Russian philosophy. Indeed, he received his doctorate for the fundamental two-volume study "History of Russian Philosophy", published in Paris in 1948-1950, and in 1953 translated into English and French. Many modern philosophers note that in terms of coverage of material, competence and depth of interpretation, respect for those thinkers whose views he did not share, his work is still unsurpassed.

The thinker argued that religious philosophy contains a huge human potential that allows developing education that elevates a person. He developed a philosophical and pedagogical system built on the basis of Christian anthropology.

V.V. himself Zenkovsky rightfully belongs to the galaxy of representatives of the “new Russian pedagogy”, pedagogy of the turn of the two centuries, immortalized by the names of P. F. Kapterev, V. P. Vakhterov, K. N. Wentzel, S. T. Shatsky, P. F. Lesgaft, A.F. Lazursky, G.Ya. Troshin, A.P. Nechaev, S.I. Gessen, M.M. Rubinstein. V.V. Zenkovsky, who knew well the ideological foundations of the views of domestic teachers, gave their brilliant analysis in the essay “Russian Pedagogy in the 20th Century”. V.V. Zenkovsky strongly noted that the general guidelines of Russian pedagogy in the first half of the 20th century (including Soviet pedagogy) are the ideas of anthropocentrism, religiosity, sociality and integrity of the individual, respect for the personality of the child and the freedom of his development, coming from Russian philosophy.

V.V. Zenkovsky notes that at the beginning of the 20th century there was a return to philosophy and pedagogy of Christian views on man. Referring to the works of M. Scheler, P. Wust, Beinval, E. Brunner, A. Ferrier, V.I. Nesmelova, P.A. Florensky, S.N. Bulgakov, N.A. Berdyaev and B.P. Vysheslavtseva4, the scientist writes: “recently there has been an undoubted return precisely to Christian anthropology - and various authors strive to present data in an organic synthesis modern science and modern philosophy from the point of view of the Christian doctrine of man. At the same time, Zenkovsky points out that, "this work is more planned than executed." [ibid.]

The formation of a person as a person

The doctrine of personality is one of the central themes in the work of V.V. Zenkovsky. In his pedagogical concept, V.V. Zenkovsky reveals an axiological approach to the individual as a value of a higher order, the need for a personal orientation of the educational process, the need and priority of spiritual and moral education. Ideas about the integrity of the personality and the hierarchy of its structure are the conceptual core of his pedagogical system.

Despite the fact that V.V. Zenkovsky about the problem of personality did not remain unchanged, in almost all works the thinker approached personality as a phenomenon that has its own. own logic of development, relative independence and autonomy in relation to the external environment, which is distinguished by the ability to self-consciousness. Substantiating the position on the non-empirical beginning of personality, V.V. Zenkovsky notes the inconsistency of evolutionary theories that derive personality from the evolution of the psyche. “The beginning of personality is non-derivative, non-derivable; if the empirical self, as the center of our empirical self-consciousness, indisputably feeds on social experience, then the very emergence of the empirical self presupposes a deeper self-given in immediate self-consciousness before any experience.

For V.V. Zenkovsky, as for a religious philosopher, a person is a phenomenon of the spiritual world, it is a reflection of the image of God in a person, the embodiment of the supra-individual and supra-individual in him. Of particular difficulty in the analysis of the disclosure of the concept of personality by a thinker is the fact that Orthodox anthropology is a theological discipline and requires specific terminology.

“Personality” in Christianity is a God-given unique principle in a person, which forms a unique image of the existence of the nature of a particular person. God in Christianity is not an impersonal nature, not an abstract Absolute, but a Personality. God is a Personality (more precisely, three co-essential Personalities), and therefore a person is a personality precisely in connection with his god-likeness. . This image of God is what makes a person - a Man, a Personality, regardless of the social; national, sex-age or intellectual status. From this arises the idea of ​​the absolute; values ​​of the human person: “The image of God gives the human / being the beginning: personality, creates from; Person - Personlichkeit; bestows the ability of self-consciousness; self-vision and self-assertion. [Ibid., p.73] V V; Zenkovsky traditionally reveals the theological position that man: was created “in the image and likeness of God” - recognizing the “image of God” as having entered into the very essence of man, thus separating him from the prehuman world, “likeness”; must be achieved by - self-improvement, striving for the ideal, as it is the task of human life.

A characteristic feature of Zenkovsky's pedagogical views is the unconditional recognition of the decisive importance of religion in the process of understanding and, consequently, educating the individual.

Personality is what connects a person with God, more precisely with the Holy Spirit as one of his hypostases. The Єvyaty Spirit operates in a person and that is why it becomes possible to reveal and develop the personal principle in him. “In the doctrine of man, we proceed from the fact that man was created in the image of God, that is, the very essence of man, the inner core of his personality, carries the beginning that comes from God,” the thinker writes. “There is already eternal life in man, which cuts through the fabric of the soul and even the body - with a special mystery” in memory, which (in man) has a function of supertemporality and eternity. According to the thinker, the height of Christian anthropology lies in the disclosure of the category of “personality”, which is not reducible to natural laws: only Christianity has substantiated the enduring value and uniqueness of each human soul in the concept of the God-likeness of a person.

V.V. Zenkovsky believed that in order to understand Christian anthropology, it is necessary to distinguish between "nature" and "hypostasis" (personality) and that it is this difference that is essential, "occurring only in man." He writes that "in pre-human existence, for example, in any animal, there is nature, which has its" subject "in the" being ", but there is no personality." At the same time, it should be noted that the concept of “human nature” is not reduced by scientists to the physical (corporeal) or psychophysical sphere. To human nature V.V. Zenkovsky also refers to spiritual categories, such as freedom and moral consciousness. “Nature (we are now talking about the spiritual side in man) is the same and consubstantial in all people, but each has his own personality. Each person (inseparable from his nature, individual: the concept of individuality refers to the unity of personality and nature, in their interaction, in their development. But a person can fight with his nature, resist it, can influence the life of nature in him, and this is a confrontation of personality and nature means the loss of that “God-likeness” that existed before sin: before sin, there was such a relationship between the person and nature that really was “God-like” ”[Principles of Orthodox Anthropology, 70. p. 212] Thus, it is precisely the concept of “original sin” expresses, according to the thinker, that change in the very nature of man, which violates the "integrity", and by virtue of which the effect of the image of God in man is constantly weakened.

The moral development of man

Developing his pedagogical concept of education, derived from the foundations of the Christian anthropology he built, V.V. Zenkovsky is guided by the idea of ​​a holistic and organic compound genuine and serious achievements of contemporary pedagogical thought "with that deep understanding of man, which develops Christianity." This motif of integrity requires awareness and integrity of the upbringing process, which is possible only within the framework of a certain worldview, which determines the subordination of all parts of the upbringing process. Such a fundamental idea for V.V. Zenkovsky is theocentricity.

Many prominent Russian educators of that time turned to the idea of ​​building pedagogy on the basis of a Christian worldview. From the foundations of Orthodoxy, P.D. Yurkevich, who emphasizes that only from the position of a religious worldview can one understand the soul of a child. S.A. Rachinsky believes that the school, "detached from the church / in the broad sense of the word /, the task of education is beyond its strength." . Such a view of education is undoubtedly close to the thoughts of K.D. Ushinsky. V.V. Zenkovsky not only shares the views of his outstanding predecessors, but also emphasizes the continuity of the pedagogical views he professed with the work of K.D. Ushinsky and S.A. Rachinsky. However, the latter tended to perceive the Orthodox religion and the Church as one of the socializing institutions embodying moral ideals, and included them in the education process in order to form in children a holistic and harmonious worldview based on the principles of nationality and Orthodoxy. V.V. Zenkovsky, on the other hand, speaks of the Church in its mystical meaning, and in his pedagogy speaks of the churching of life as a whole.42 The thinker sees the very possibility of building a pedagogical system on the basis of Orthodoxy only within the framework of Orthodox culture based on unshakable Christian values. This is the source of the scientist's deep conviction that education should be mediated by Orthodox culture, oriented towards such absolute truths as God, Goodness, Freedom, Beauty. Theocentric approach and the Orthodox tradition, on the basis of which V.V. Zenkovsky, determine the nomination by him as the main goal of education "helping children in liberating them from the power of sin through the grace-filled filling found in the Church, helping them to reveal the image of God in them." [Ibid., p. 152]

The thinker emphasizes the need for not just education, but the creation of a special environment that forms the worldview. V.V.Zenkovsky traveled the path from humanistic pedagogy, built on religious principles, to worldview Christian pedagogy, the only one expressing, from his point of view, the universal character and traditions of Russian philosophy and pedagogy. “We must look for new ways of life for ourselves, connect with them our worldview, a new Orthodox culture that would keep all the richness of the old tradition” 3. “The path to church culture goes, of course, through overcoming the chaos of naturalness (individual, national , historical), but not through the external ordering of this chaos (as the Catholic world thought and thinks), but through the transformation from within. This is the decisive moment. The return to ecclesiastical culture can in no way be based on the forced submission to the Church of the entirety of culture. This is practically impossible, and religiously it is a temptation: the Church can bring her transforming power only where it is freely sought, where she first of all enlightens the depths of a person, arranges and organizes, first of all, his underground, from within5 communicates the power of God. The path of the Church through history can only be a path through hearts” [System of Cultural Dualism, 71. Vol. 2 P. 211]

Thus, the main task of educating V.V. Zenkovsky concentrates on the spiritual and moral development of the individual, emphasizing that it is important "to get rid of pedagogical naturalism not only in understanding the ways and means of education, but also in formulating its goals." The purpose of education is “to reveal the path of eternal life, as an introduction to eternal life in empirical life. The correct doctrine of the relationship between the spiritual and empirical composition of a person establishes the essential significance of empirical development, but protects against an error that sees in empirical development a force that creates spiritual life. [Ibid., p. 152]

Spirituality in its modern secular definition means the highest level of development of a mature personality, at which the highest human values. Common to many approaches to the study of spirituality is the recognition of its connection with supra-individual meanings and values, divine or cosmic forces. A spiritual person ceases to be an isolated individual, solving egocentric tasks of effective adaptation to the environment, and connects to the creative energy of supra-individual communities or higher powers, going beyond his own limits and opening up to interaction with the world at a new level. Thus, spirituality is a prerequisite for personal freedom and autonomy. Spirituality gives meaning to human life.44

V.V. Zenkovsky postulates the presence in each person of an objectively given personal principle - the metaphysical core of the personality, its deep "I", which provides the ability to connect with the creative energy of the supra-individual higher forces - God-Communion. It ensures the development of the spiritual sphere, illuminates both the soul of a person, and his body, and his entire “psychophysical life”. life path of a person is determined by the logic and rhythm of spiritual development, it is a freely chosen path for fulfilling one's destiny. This is essential for pedagogical thought, since the main task of education is to help the child along this path.

Education of a child in pedagogy V.V. Zenkovsky is aimed at the formation of spiritual life. His pedagogical concept is characterized by the recognition of the high value of the inner, moral world of the educated person, the desire of the individual for self-formation, the uniqueness of the development of moral feelings and the need to provide assistance in the educational process, primarily the formation of the emotional and moral side of the personality (the principle of the primacy of the inner over the outer). Consequently, the goal of human life should be the desire to unfold in itself what is actually human, to reveal the image of God, to develop that “bright spirituality”, which is the deep essence of man.

As a representative of the Orthodox tradition, V.V. Zenkovsky recognizes two necessary conditions such self-formation: the free and effective desire of a person for spiritual development - the choice of the path of the cross and God's grace - the action of the Spirit. Man's desire for spiritual development, for union with God, is hampered by the duality of the spiritual principle in man that occurred after the fall, and man has to fight evil and the desire for it. Education and self-education are aimed at helping in this struggle.

Psychological imperatives of personality formation

The empirical development of the child's personality, comprehended by V.V. Zenkovsky in the light of the doctrine of the spiritual principle, hierarchically linking everything in a person, should occur "through the sanctification and transformation of the empirical nature." Formulating the task of upbringing as the disclosure of his personality, and the personality "lives in everything", it is impossible to tear off the spiritual development of the personality from the physical, mental; and her social life. Having defined the spiritual sphere as the main object of pedagogical influence, V.V. Zenkovsky notes that other aspects of the personality, no doubt, require all-round development, provided that the secondary nature of this task is understood.53

In his pedagogical constructions, V.V. Zenkovsky, taking into account the "hierarchical" constitution of the personality, considers it necessary to pay attention1 not to the harmonious development of all aspects of the child's personality, but "to protect the correct pulsation of the main forces in the child, as necessary for physical education, always monitor the heart of the child." “Just as in our body there are organs, the weakening or even destruction of which (for example, limbs) does not entail the death of the organism, and there are organs (for example, the heart), the cessation of whose activity means the death of the organism, -

Revealing the current situation in the education of that time, which was formed under the influence of the ideas of pedagogical intellectualism and "educational education", the thinker writes: "The modern school in its structure, in its work is determined by two tasks: to provide the student with certain specific knowledge and skills, according to the chosen specialty, and to give some "general" education, to develop the powers of the mind. The higher school predominantly solves the first problem, the middle school the second, but in the higher school too very often c. its system includes the so-called "common subjects", and in high school a lot of space is devoted to the special training of students... [...] Our school either exclusively or predominantly develops the mind, communicates a number of knowledge and formal habits of the mind - and this is in the deepest connection with the very tasks of the school. Whatever didactic or methodological reforms we may carry out in the school, but as long as its tasks remain those that still determine its structure in the foundations, these reforms still slip on the surface without touching the very essence of the matter. The work of pedagogical thought must therefore be directed not at partial reforms in the school (at combating the congestion of the school, its multisubject nature, etc.), but at its very foundations, i.e., at its tasks. The question must be put directly and boldly: we must ask ourselves: can, dare the school confine itself to the mere promotion of the intellectual growth of the student? [Ibid., p.55-56] The school, according to the thinker, in fact, through its entire way of life, through teachers and the social interaction that always takes place at school, focused on the development of the intellect, the regulation of its work so carefully that everything the rest of the processes draws only casual attention. Describing the results of this approach, V.V. Zenkovsky notes that “people leave school with a number of knowledge and skills, but with such a stupid attitude towards their work and life, with such a lack of any creative power and initiative ... The process of “learning” absorbs so much strength, pushes weakens creative impulses, so levels the personality, subordinates it to the template, that, coming into life, many of us turn into colorless, lethargic, stupid people performing some necessary social function, but hopelessly lost their creative initiative and animated attitude to their activities. Leaving school, we know so much, we can do so much, but often. Our individuality is manifested only in petty and insignificant things, in our everyday life and intimate life, but in our activity we do not know how, and we do not want to show creativity. [Ibid., p.61-62]

V.V. Zenkovsky emphasizes that pedagogical intellectualism, perhaps deeper than other spiritual movements, is connected with what is called the “epoch of Enlightenment” in philosophy and the history of culture, this is “its main and influential side”. Always and everywhere the Age of Enlightenment was accompanied by the rise of pedagogical creativity, the flourishing of hopes for the possibility of creating a "new breed of people" through education.

“The life of the soul, its “normal” development, of course, presupposes the simultaneous disclosure of all its forces, but this process does not at all have a “harmonic” character. [Ibid., p.60] V.V. Zenkovsky is convinced that the intellect cannot in any way be given a central place in the system of mental forces. He insists that during the years of the child’s education “his entire personality develops and forms, not only the mind matures, but all his spiritual forces mature, the period of “childhood” (understood in the broad sense of the word, that is, up to 22- 25 years old)” [Ibid., p.56], therefore, the processes going on in the student’s personality outside the sphere of intellect also, and even more, need benevolent and skillful assistance from the older generation.” The learning process disciplines the will, develops a sense of consistency, affects the sense of duty. In the very content of education, moral principles are often hidden, which, under favorable conditions, can have an educational influence. However, life gives too many facts and of an opposite nature. V.V. Zenkovsky notes that a certain educative influence must be attributed to education, but still this influence is very weak "compared to the zigzags and difficulties" of the child's moral development! In the best cases, this moral influence of the learning process affects only some of the general forces of the soul and completely bypasses that complex and intricate moral life that just takes place during the school period. What worries and often confuses teenagers, what troubles their soul, sharpens their sharp impulses, confronts their moral consciousness as a painful riddle - everything that constitutes the main task, determines the main line in their moral movement - all this is not in the least not clarified, not ordered by the learning process. The school does not know and, as it were, does not want to know about all the complex mental work that goes on in the soul of a teenager, and how evasive and ambiguous the idea of ​​"educational education" appears in the light of this. [Ibid., p.57-58]

In the early 1920s Many scientists were forced to leave Russia, who were the color of domestic pedagogical science: V.V. Zenkovsky, S.I. Gessen, N.A. Berdyaev, I.A. Ilyin, S.L. Frank, I.O. Lossky and others. In the main work Sergei Iosifovich Gessen (1887 - 1950)"Fundamentals of Pedagogy"(1923) underlined the leading role of philosophy as a source of pedagogical science- "pedagogy to a greater extent reflects the development of philosophical thought."

Hesse recognized education above all cultural function:"The task of any education is to familiarize a person with the cultural values ​​of science, art, morality, law, economy, the transformation of a natural person into a cultural one." Following neo-Kantianism, he classified pedagogy as a normative science, that is, knowledge of what education and training should be. The purpose of training, from the point of view of S.I. Gessen, is not to transfer to students the knowledge of the fundamentals of science and the development of practical skills and abilities, which is typical for supporters of real education, and not in the formation of rational thinking based on the mastery of logical methods of deduction and induction by students, which is typical for supporters of the formal development of the mind, but in arming them with the method of science; in other words, teacher's task is to prepare students to independently acquire knowledge, creatively apply them in life.

Vasily Vasilyevich Zenkovsky(1881 - 1962), a philosopher and theologian forgotten in Russia for a long time, a historian of Russian philosophy and a literary critic, was at the same time a prominent psychologist and teacher.

V.V. Zenkovsky suggested original philosophical and pedagogical system, close to the ideas of S.I. Gessen, although the philosophical basis of their upbringing was different: V.V. Zenkovsky proceeded in his approaches from a purely Christian worldview.

AT Last year stay in Russia, he published the work " Social education, its tasks and ways"(1918). According to him, the essence ideal of social education should be spirit of solidarity and brotherhood, on the basis of which the unity and mutual assistance of various social groups develop.

The main task of education, according to V.V. Zenkovsky, is to help the student find himself and, guided by the instructions of the teacher-pastor, learn to creatively transform his "natural composition", directing the triune existence of heredity, sociality and, above all, spirituality to goodness. Under spirituality V.V. Zenkovsky understood the special interest developing person to the realm of the absolute, the superhuman, the eternal. In this he was close to pedagogical views. Nikolai Onufrievich Lossky(1870 - 1965), who believed that the spiritual development of man should develop towards the "Absolute Perfect Being".

Nikolai Alexandrovich Berdyaev(1874 - 1948) in his book "The meaning of creativity(1914) introduced education process how self-creation his inner peace personality in the course of her free creative activity. At that time, many Russian thinkers spoke about the role of personal creativity in the matter of self-improvement of a person, his "creative self-determination".

Berdyaev noted that the task of life is "not pedagogical, not creative, facing the future, aspiring to the ideal. This approach of Russian philosophers aimed teachers at mastering creative orientation of education and training of schoolchildren, to move away from "pedagogical stereotypes" (V.V. Rozanov).

Berdyaev drew attention to the fact that thanks to his own creative activity, a person acquires the ability for integral self-creation. He believed that the creative development of the personality is at the same time its spiritual development, beneficial effect on the whole person, on the formation of positive spiritual qualities and his physical health.

Later, he developed this idea in his works About the appointment of a person(1931) and "Self-Knowledge"(1949). Personal creativity, according to N.A. Berdyaev, develops in a person the ability to overcome oneself, go beyond the boundaries of what is already known, continuously follow the path of spiritual and moral self-improvement and is a "redemptive" deed of a person.

Ivan Alexandrovich Ilyin(1882 - 1954) - one of the most famous educators and thinkers of the Russian diaspora.

He expressed the idea that reliance in the education of a person only on earthly human values ​​is “the most stupid thing,” since it deprives people of the “spirit of love”, conscience, sacrifice, self-discipline, etc. The task of the teacher -organize the student's fellowship with God, which will be the basis for the formation of a pure and "powerful" conscience, and as a result of this, all his morality, all his virtues.

Combining the religious-philosophical and psychoanalytic approaches in the knowledge of the inner world of the child, I.A. Ilyin identified two main stages in the development of childhood:

✓ up to 6 years - period of "spiritual greenhouse", when the main task of the educator is to protect the child from mental trauma and fill him with pure love, joy and beauty;

✓ from 7 years to puberty - period of "spiritual hardening", when it is necessary to develop in a teenager conscience, will, self-control and other personality traits necessary for her subsequent spiritual self-improvement.

Summing up and transforming the pedagogical views developed by several generations of Russian religious thinkers, I.A. Ilyin came to the conclusion that in the first place in the upbringing of a person is not "rational" education, but the formation of a subject-oriented, but at the same time focused on personal spiritual self-improvement souls, improving oneself in accordance with "absolute values".

The path of spiritual self-creation of each individual person is unique, individual, because, according to I.A. Ilyin, "man is a personal spirit." In order to strengthen the inner spiritual world of the child, protect him from the external pressure of vulgarity and evil, from external and his own, often distorted, ideas about true life, the teacher needs to help the student learn the art of comprehending his own personal spiritual and religious experience.

The teacher's task according to I.A. Ilyin, is to organize this subjective spiritual experience of children, taking into account that each student is a unique original spiritual being.

Education in Russia in the second half of the 20th century

AT post-war years Note the following changes in educational system in Russia:

1) ideologization;

2) the introduction of centralized school management;

3) introduction of uniformity of its types and curricula;

4) control over the school of party organs has increased significantly;

5) complete secondary school became a ten-year one. Children were accepted into it from the age of seven;

6) the number of ten-year schools in cities, in contrast to rural areas, increased rapidly;

7) since 1945, compulsory seven-year education was established. It prevailed in the villages, whose inhabitants did not have the opportunity to continue their education due to the lack of passports and the right to leave their collective farms.

A significant increase in production in the 1950s. led to a significant shortage work force. This affected the overall system. school education:

1) compulsory eight-year education was introduced in the country;

2) the term of study in complete secondary school has increased to eleven years;

3) mandatory production training was introduced;

4) career guidance work has significantly increased, often amounting to agitation of graduates to continue professional education in one of the scarce working specialties;

5) a new type of educational institutions was established - vocational schools. Here, in parallel with vocational education general educational knowledge was given, although not as thorough as at school. Another feature was the fact that adults could also enter vocational schools. Therefore, people who did not have the opportunity to study during the difficult war years were able to receive a secondary education;

6) return to ten-year education after five years of existence of the system of eleven-year education, which did not reveal any clear advantages;

7) in everything academic disciplines new scientific knowledge, knowledge about the achievements of science in production began to be introduced. This period even received a special name - the "era of scientific and technical revolution" (scientific and technological revolution).

The following events had a negative impact on the development of education:

1) general economic crisis in the country;

2) crisis of ideology;

3) the emergence of hidden unemployment;

4) the beginning of ethnic and interethnic conflicts;

5) people with low qualifications turned out to be in great demand in the economy.

They tried to solve the crisis of education by introducing a multi-level system in the field of higher education, as well as by creating various types secondary educational institutions:

1) colleges; 2) gymnasiums; 3) lyceums; 4) specialized and private schools; 5) national schools.

However, this did not solve the existing problems:

1) in national schools there was an acute issue of underestimation of the study of the Russian language;

2) upholding national dignity, the need for a single language as a means of interethnic communication was not taken into account;

3) a significant negative factor was the decrease vocational training in high school.

There were many shortcomings in multidisciplinary education, when educational establishments received the right to train students in specialties that do not correspond to the profile of the university. This caused damage to the basic specialized training and even caused a trend towards changing the profiles of universities. Visual experience has shown that a local approach cannot solve issues of a national scale.

Biography

Born July 4 (July 16, new style), 1881 in Proskurov, Podolsk province of the Russian Empire.

The grandson of a cavalry officer who, after his retirement, became a priest. The son of a teacher, director of the gymnasium, church warden.

Education

Graduated from high school in Kyiv. For four years he studied at the Faculty of Physics and Mathematics, graduated from the Faculty of History and Philology of Kyiv University (1909), was left at the university to prepare for a professorship. In 1913-1914 he was on a scientific mission in Germany and Italy. Master of Philosophy (1915; dissertation topic: "The problem of mental causality"). Doctor of Church Sciences (1948; for the work "History of Russian Philosophy").

In his gymnasium years, he lost faith in God under the influence of the works of Dmitry Pisarev, but, having become acquainted with the works of Vladimir Solovyov, he again became a believer. Already in adulthood significant influence his views were influenced by his acquaintance with the professor, future archpriest Sergei Bulgakov, who, in particular, interested him in the work of Nikolai Gogol as an Orthodox writer (in the History of Russian Philosophy, Zenkovsky called Gogol "a prophet of Orthodox culture").

scientist and minister

In 1908 - one of the founders and deputy chairman, in 1911 - chairman of the Kyiv Religious and Philosophical Society. In 1910-1911 he taught courses in philosophy and psychology at the Higher Women's Courses. He was director of the Kyiv Institute of Preschool Education and, from 1910, chairman of the Kyiv Society for the Study of Religion and Philosophy. Since 1916 - extraordinary professor at Kyiv University in the Department of Psychology. In May-October 1918 he was Minister of Confessions in the government of Hetman of Ukraine Pavlo Skoropadsky.

Life in Yugoslavia, Czechoslovakia and the USA

In 1920 he emigrated to the Kingdom of Serbs, Croats and Slovenes, in 1920-1923 he was a professor at the philosophical and theological faculties of the University of Belgrade, from 1921 he was a member of the Belgrade circle of St. Seraphim. In 1923-1926 - professor of experimental and child psychology at the Higher Pedagogical Institute in Prague, was the director of this institute. In 1923, at the General Emigrant Pedagogical Congress, he was elected chairman of the Pedagogical Bureau for Foreign Russian School Affairs. In the same year, he participated in the first congress of the Russian Student Christian Movement (RSCM) in Psherov, where he was elected chairman of the RSCM. He was a member of the brotherhood of Saint Sophia. In 1926-1927 he was in the USA, where he studied the problems of religious education.

Life in France

In 1927-1962 - professor at the Department of Philosophy, History of Russian Philosophy, Psychology and Apologetics of the St. Sergius Theological Institute in Paris, in 1944-1948 and 1949-1962 - dean of this institute. It was under the jurisdiction of Metropolitan Evlogii (Georgievsky). In 1933-1938 he was the headman of the Vvedenskaya Church in Paris. He founded the Religious-Pedagogical Cabinet in Paris. In 1939-1940, at the beginning of World War II, he was imprisoned without trial, investigation or charge in a French prison, and then in a camp. He was then allowed to return to Paris; experiences during the period of imprisonment contributed to the adoption of the priesthood by him.

From March 22, 1942 - priest. In March 1942 - February 1943 and in July 1943 - August 1962 - Assistant Rector of the Presentation Church in Paris, in February-August 1943 - Deputy Rector of the Intercession Church in Paris.

Since January 7, 1944 - archpriest. In 1946, during the division of the flock of the deceased Metropolitan Evlogy into "pro-Moscow" and "pro-Constantinople", he chose the jurisdiction of the Patriarchate of Constantinople.

Founder of the Higher Women's Theological Courses at the St. Sergius Theological Institute. In 1949-1952 - dean of the parishes of the Parisian district.

Since 1936 - a member of the diocesan council, in 1953-1958 - its chairman.

Contribution

V.V. belonged to the humanistic direction. Zenkovsky, K.A. Elchaninov, L.A. Zander, I.A. Lagovsky, S.S. Kulomzin, prot. S. Chetverikov and others. Religion and the church, having become a factor of national identification in the conditions of emigration, made it necessary to comprehend their socio-pedagogical role in the formation of youth, to study the peculiarities of the religious life of children. The ideologists of religious pedagogy developed the principles, forms and methods of Orthodox upbringing and education abroad on the basis of Christian anthropology. They are characterized by an approach to the problems of pedagogy based on the characteristics of Russian religious consciousness. They were based on the fact that Orthodoxy is inseparable from national culture and ethics. The main thing for Christian philosophers and educators is the idea of ​​“churching life”, which meant the active spiritual, moral and intellectual impact of the Orthodox church worldview on all aspects of social life. They advocated the idea of ​​strengthening the ties of religion with politics, art, philosophy, literature, education and science.
Not only Russian educational institutions in exile, but also youth and children's public organizations fall into the field of view of some Russian educational scientists. One of these scientists is the great Russian philosopher and teacher Vasily Vasilyevich Zenkovsky. For many years he led the activities of the Orthodox youth movement. In this article, we will consider little-known modern pedagogy Zenkovsky's work on raising children in children's associations.
Vasily Vasilyevich Zenkovsky was born in the family of a teacher in the Podolsk province. After graduating from the gymnasium, he entered the Kyiv University, where he studied at the natural-mathematical and historical-philological faculties. In 1913-1914 he listened to lectures at the universities of Germany, Austria and Italy. Upon his return, he became a professor of psychology at the Kyiv University of St. Vladimir. In 1918, Zenkovsky served as a minister in the government of Hetman Skoropadsky, and in 1919 he organized the work of the Ukrainian Orthodox Cathedral. In the same year, he emigrated first to Yugoslavia, and then to Czechoslovakia, where from 1923 to 1926 he was director of the Prague Pedagogical Institute. After 1926 he moved to France and lived there until the end of his life, being a professor at the Theological Institute in Paris. In the 1920s-1930s, he headed one of the areas of pedagogical social movement- Pedagogical Bureau for secondary and lower Russian schools abroad. In 1942, Zenkovsky took the priesthood, and in 1944 he was elected dean of the pedagogical faculty of the Theological Academy.

From 1923 to 1926, Zenkovsky was chairman of the Russian Student Christian Movement (RSKhD) and continued to participate in the affairs of this movement until his death. He became the editor of the journal Vestnik RSHD, which published articles on Orthodox pedagogy. In 1926, at the invitation of the YMCA (International Christian Youth Movement), he traveled to the United States, where he got acquainted with the work of children's and youth Christian organizations. As a result of his trip, he created the Bureau for Religious Education of Children and Youth in Emigration.

Zenkovsky was one of the few religious thinkers who worked at the intersection of philosophy, theology, pedagogy, psychology, and literary criticism. The main philosophical and pedagogical works of V.V. Zenkovsky: “Russian thinkers and Europe”, “N.V. Gogol", "Problems of Education in the Light of Christian Anthropology", "Psychology of Childhood", "Russian Pedagogy in the 20th Century", "History of Russian Philosophy". He organized unique studies on the influence of war and emigration on the child's psyche in 1916 and 1923.

The main directions in the pedagogical work of V.V. Zenkovsky were the psychology of childhood and the religious education of children. In any of his pedagogical work (both psychological and theological), one can find the problems of interaction between society and the individual.

The main way of pedagogical intervention in the life of the child Zenkovsky considered the formulation and solution of the main task of moral and religious education: to prepare the child for eternal life. But, unlike Rousseau, he did not consider it necessary to separate the child from society in order to preserve the moral ideal. Zenkovsky considered it a delusion to believe that the source of evil is only in the external environment. He argued with the ideas of pedocentrism, emphasizing that it is impossible to talk about the upbringing of personality in children outside the content of the life of the individual, without taking into account the environment around her.

Zenkovsky advocated an active social Christianity, realizing itself in helping a neighbor. He considered an important manifestation of a person's spirituality to be his natural sociality - a craving for communication. The basis of education, therefore, should be communication (sobornost) as penetration into a foreign social world in order to reveal one's own world.

The pedagogical ideas of Zenkovsky on the public education of children are consistent not only with the thoughts of his associates in Orthodox pedagogy, but also with the ideas of reformist teachers of the early twentieth century, John Dewey, K.N. Wentzel, I.I. Gorbunova-Posadova, S.T. Shatsky. His first work devoted to the problems of pedagogy of the children's movement was the brochure "Social Education" (Moscow, 1918). It was written after February Revolution 1917 and reflected the hopes of progressive teachers for reforms in education and in the public life of the country. In exile in the journals Vestnik RSHD and Bulletin of the Religious Pedagogical Cabinet, edited by V.V. Zenkovsky, you can also find his articles on the education of children in children's public organizations.

He is one of the first in Russian pedagogy to write about the need for earlier socialization of children and youth in connection with the acceleration of the pace of development of civilization in the twentieth century, the involvement of these categories in the public life of the country.

In his work "Social Education", Zenkovsky called the socializing institutions in democratic Russia in 1917 the family, school and forms of "non-pedagogical social communication". He considered the school to be the main one: “The school should prepare not only educated people, not only efficient workers, but also citizens capable of social work. We are waiting not only for the expansion of the school, not only for those reforms that will ensure the general accessibility and unity of the school, but we are also waiting for the internal reform of the school business, its deepening and bringing it closer to life. The school must become the bearer of the highest ideals of society and the true instrument of social progress. At the same time, Zenkovsky believed that the classical school unduly disciplines and regulates the personality of the child, does not allow his activity and creativity to manifest. Zenkovsky proposed taking special steps to reform the school: the introduction of labor education, the widespread use of the game method, the creation of schoolchildren's self-government and children's organizations "external from the school".

About the pedagogical value of the children's movement, Zenkovsky said separately in this work: “A particularly useful and expedient form of extracurricular communication for children is a children's club. The correct organization of a children's club opens up for every young being the opportunity to freely choose various forms of activity, opens up scope for the social needs of children ... The summer labor colony is of great importance for education, in which children not only learn labor cooperation and skills necessary for life, but also acquire important experience of social activity, living penetration of the spirit of solidarity”.
In exile, Zenkovsky took a fresh look at the ranking of the factors of socialization of children. Based on the results of the work carried out by him in 1923-1926 sociological research among the children of Russian emigrants, he noted the weakening of traditional institutions of socialization (families and schools) and the growing influence on the formation of the personality of the child of the Orthodox Church, Russian boarding schools and children's public organizations (scouts, knights, children's groups of the RSHD).

Speaking about the principles and methods of social education of children, Zenkovsky reflects in accordance with the ideas of reformist pedagogy.

One of the ideas of this pedagogy was expressed by I.I. Gorbunov-Posadov: "Children and youth are part of society that must reveal their capabilities at the present time, and not only in the future." V.V. Zenkovsky saw the main task of social education in the development of social activity, in instilling a “taste” for social activity, “in helping young people to find themselves, to master the forces that our time has, to inspire the ideal in the name of which life must be transformed.”

Zenkovsky encourages children to actively participate in public life: “The benefit of individuality lies in strengthening and expanding social activity. The more we give ourselves to social activity, the more diverse our social connections, the higher is individuality in its development. Speaking of this, Zenkovsky, in our opinion, means that a young person who has an idea of ​​the socio-political situation in the country will more easily find his niche in the structure of society. He will start moving up the social ladder earlier and will reach its top faster. Children's public organizations can become a launching pad for an active person to show their leadership capabilities.

Pointing out that society should not interfere with the development of a child's individual abilities, at the same time Zenkovsky warns of the danger of the development of careerism and selfishness in children: on the other hand, so that the personality manifests itself not in crude self-affirmation, but in true cooperation with other people. Based on these thoughts about the mutual influence of the social environment and the individual, Zenkovsky proposes to distinguish two parts in the educational process - public and individual. It indicates that a person is formed both as a unique special personality and as a part of society. Accordingly, the methods of education should proceed from the tasks of developing both sides of the personality. On the principle of simultaneity of individual and collective education, the work of some children's public organizations (scouts, knights) is built.

Zenkovsky called national education one of the mandatory forms of socialization of children. As a social psychologist, Zenkovsky explored the essence of patriotism, arguing that “a national feeling that has reached its full disclosure, free from the temptations of vanity and pride, is one of the most valuable and productive manifestations of the spiritual sphere in us ... The meaning of national education is that it should be carried out not through focusing on it, but by enlightening and deepening its ties with the entire spiritual life, strengthening the religious meaning, the feeling of the Motherland, developing the need for sacrificial service to it.
Zenkovsky pointed out the dangers associated with improper national education: denationalization (loss of language and culture); sentimentalism (passive nostalgia for the departed Motherland), chauvinism (contempt for other peoples), fascism (the use of national feelings for political purposes). Before World War II, he wrote: “Love for one's native country is a great, but not the highest feeling. Where love for one's native country stands above everything, even above love for truth, for goodness, there grow poisonous flowers that afflict modern Germany in its narrow nationalism, in its striving to enslave other peoples. National education is now the most important element in the activities of many children's organizations in the Russian Diaspora and modern Russia.

Many ideas, principles and methods of social education developed by Zenkovsky were used for his educational work leaders of children's organizations in exile. An example is the work of the professor of the Belgrade Psychometric Institute, the ideologist of Russian scouting in exile M.V. Agapov-Tagansky "Pedagogical Foundations of Scouting" (New York, 1954). One of the chapters of this work is called "Social Education".

The scientific legacy of Vasily Vasilyevich Zenkovsky, permeated with humanism and Christian worldview, still retains its relevance today, and the personal life of the thinker can be an example of pedagogical asceticism. His name should be on a par with the recognized theorists and practitioners of the Russian children's movement O.I. Pantyukhov, S.T. Shatsky, I.N. Zhukov, M.V. Agapov-Tagansky, I.P. Ivanov.

UDK 37.017.93

SUKHORUKIH Alexey Viktorovich, Candidate of Philosophical Sciences

BASES OF SPIRITUAL EDUCATION IN PEDAGOGICAL CONCEPT V.V. ZENKOVSKY

The article deals with the pedagogical views of one of the largest Russian religious philosophers V.V. Zenkovsky, the most important value priorities of the educational tradition of the Russian school and their significance for true progress are emphasized.

The cognitive aspect of the problem of the correlation of faith and knowledge in the pedagogical intentions of V.V. Zenkovsky, the ethical vector of cognitive activity is highlighted within the goal-setting of Orthodox anthropology and the conceptual hierarchy of the Christian anthropological triad "body-soul-spirit". The key principle of V.V. Zenkovsky's pedagogical innovations that have not lost their relevance is the principle of the correspondence of educational tasks to the stages of a person's spiritual development.

Keywords: education; upbringing; Christian anthropology; pedagogical innovations; personal development.

DOI: 10.17748/2075-9908.2015.7.5/1.284-286

SUHORUKHIH Alexey Viktorovich, Candidate in Philosophy

BASICS OF SPIRITUAL EDUCATION IN THE PEDAGOGICAL CONCEPT OF V.V.

The article focuses on the pedagogical views of one of the greatest Russian religious philosophers V.V. Zenkov-sky. It highlights the important value priorities of the educational traditions of the Russian school and their significance for the real progress. The article also highlights the cognitive aspect of the problem of the correlation of faith and knowledge in the pedagogical intentions of V. V. Zenkovsky, stresses the ethical vector of cognitive activity in the framework of the goal setting of Orthodox anthropology and the conceptual hierarchy of the Christian anthropological triad "body-soul-spirit." The principle of correspondence of educational problems to the stages of spiritual development of people is called as a key principle of the pedagogical innovations of V.V. Zenkovsky which have not lost their actuality.

Keywords: education; Christian anthropology; pedagogical innovations; development of personality.

modern education is in a difficult situation of paradigm, in essence, destruction, because, first of all, in the context of postmodern pedagogy, it affirms the relativity of the ethical principle, denying, by and large, the very possibility of introducing a person to timeless absolute moral imperatives. The emerging gap in the educational discourse can be overcome by including in strategic planning the fundamental value aspects of the moral education of the individual, in particular, those that, being part of the national pedagogical heritage, are organically connected with universal humanistic cultural traditions.

In this regard, the philosophical and pedagogical views of V.V. Zenkovsky (1881-1962), an outstanding Russian thinker, one of the most prominent representatives of the Russian Diaspora, are of great interest. His name, as is known, is associated with a significant religious and pedagogical trend, which has found embodiment not only in theory, but also in practice, showing ways to solve many problems of culture and education, which have become recognized as especially significant only in our time. The cognitive aspect of the problem of the relationship between faith and knowledge turned out to be central in the pedagogical intentions of V.V. Zenkovsky. Distinguishing between empiricism and the rational method of cognition, emphasizing the importance of their essential interpenetration, the thinker at the same time noted the unequalness of their epistemological positions regarding the phenomenon of faith. As for a religious philosopher, for V.V. Zenkovsky, it was the path of faith that acted as the most holistic, synthesizing way of knowing the world, bypassing which a person will never come close to his true, divine essence. The philosopher believed that it would be most expedient to raise the question not about the opposition of faith and reason, but about the different scale of cognition by rational tools and the non-rational sphere of the spirit, and this is most clearly manifested not so much in the sphere natural sciences, how much in relation to the person himself, the bearer of the spiritual nature and its mysteries. At the same time, in the actual pedagogical work of V.V. Zenkovsky, one should note the clear priority of ethical-intuitive means of cognition over logical-discursive ones.

Assessing the state of contemporary pedagogy, the thinker emphasized its significance for true progress precisely within the framework of the goal-setting of Christian anthropology, which for V.V. Zenkovsky was a holistic, hierarchically built knowledge that included pedagogy, that is, the practice of forming human spirituality along with religion, philosophizing and scientics , into the structure of general anthropological knowledge and activities aimed at achieving catholicity as the Kingdom of God on earth.

ISSN 2075-9908 Historical and socio-educational thought. Volume 7 #5 part 1, 2015 Historical and social educational ideas Tom 7 #5 part 1, 2015_

In particular, he noted moments that are quite relevant even today: “The main reason for the modern pedagogical crisis lies in the fact that pedagogical thought has broken away from Christian anthropology, that, following other areas of culture, pedagogy has embarked on the path of secularization, separating itself from faith. ..Overcoming pedagogical naturalism, returning to the justification of pedagogy in a holistic Christian worldview, bringing the ideas of Christian anthropology to the coverage of the main problems of pedagogy is the main task, the solution of which lies the key to fruitful creativity in the field of education. One of the fundamental in the pedagogical concept of V.V. Zenkovsky became the principle of the personal orientation of the educational process, which, in his opinion, means a sacred orientation towards the entry of a person into the conciliar grace of the Heavenly Church, projected - ideally - into the social plane of a just community. The idea of ​​the hierarchical structure of personality determined V.V. Zenkovsky’s key principle of the priority of upbringing over education: it is upbringing as the formation of value orientations, as the birth of an emotionally conscientious attitude, the disclosure of the “depths of the soul” - is primary, and only after that intellectual development is adequate: mastering, in fact, the system of knowledge. Therefore, childhood is so valuable and important: its whole meaning “is to prepare for independent creativity in life, and the protection and development of creative forces in us, the creative basis of the soul, is the first and main task of education. If it is extinguished or suppressed, then all the richness of the skills of the mind . will be dead capital. The process of "learning" absorbs so many forces, so pushes back, weakens creative impulses, so levels the personality, subordinates it to the template, that, going into life, many of us turn into colorless people who perform some kind of ... social function, but hopelessly who have lost their creative initiative and animated attitude to their activities.

One more characteristic feature pedagogy V.V. Zenkovsky is the priority of spiritual education over empiricism and naturalism of knowledge, since the empirical principle was associated by the philosopher with earthly life, while the spiritual principle, the image of God in man, "who is the conductor of a never-ending connection with God" - was associated with being absolute, with "life eternal”, the preparation for which, in the context of the Christian tradition, becomes, according to the thinker, the main sacred task of education. The priority of spiritual education over the empiricism of "earthly existence" did not mean in V.V. Zenkovsky's detachment of the personality in the process of its formation from the whole variety of active psycho-emotional and social life - he only fundamentally emphasized the value aspect within the framework of the conceptual hierarchy of the anthropological triad "body - soul - spirit". “In the ways of education, we do not have a “linear” series of values,” the philosopher expressed in this connection, “but we must establish a hierarchical principle. The development of the empirical side in a personality is a genuine and real, but still relative (due to the instrumentality of its function) value, and the development of the spiritual sphere is a correlative, but not a relative value: one cannot separate the empiricism of a personality from its spiritual life, one cannot fall into a pedagogical empiricism, nor in pedagogical idealism. The truth lies in the upbringing of a holistic personality and its hierarchical structure. It should be noted that modern school lacks an understanding of the main tasks of development by age, while it is V.V. Zenkovsky worked out in detail the problems of "age levels" and the corresponding forms of the spiritual life of the child, the goals and means of education in different age periods. The key principle of these pedagogical innovations was the principle of the correspondence of educational tasks to the stages of a person's spiritual development. And again, for V.V. Zenkovsky imagined childhood: the potential "development of the beginning of the personality, the spiritual forces of mind and freedom, creativity and self-regulation" because, in fact, "the child's soul is the soul of adults in miniature, this is its early stage" . The stages of childhood and, consequently, upbringing as spiritual help at each of them were associated for the philosopher with the stages of disclosure and “maturing” of the Spirit in a human being, which means that the idea that the hierarchy of the triad “body - soul” was taken as the basis for age periodization - spirit "is manifested in different periods of growing up (infant period, first childhood, second childhood, adolescence, youth) is not the same, and each of the listed periods has, as V.V. Zenkovsky, his "spiritual attitude", and it is precisely in his youth, when there is a painful experience of the infinity of the freedom given to a person and the transformation of the energy of sex into the energy of creativity, it is so necessary to "church" the personality, realizing her cross - responsibility and moral duty to the universe. It is at this stage that the special, deeply personal (also at the level of the sacrament) relationship of the student with the teacher-teacher acquires fundamental importance, in the interpretation of V.V. Zenkovsky, Orthodox: an ascetic, a preacher, a “spiritual creator”, who is aware of the “divine grain” hidden in

depth of every childish being, a person capable of “cultivating a conscience”, leading students “to salvation” by the sacrament of faith, by the power of a moral act, for “the straightening of a moral being occurs only where there is faith in its attainability.” It is worth adding that all of the above is still a guide to action and awaits its practical implementation.

1. Zenkovsky V.V. A few words in response to Mr. Serezhnikov // Vestnik RSHD. - Paris-New York. - 1930. - No. 3.

2. Zenkovsky V.V. The problem of education in the light of Christian anthropology. - Paris, 1934.

3. Zenkovsky V.V. An Essay on Pedagogical Intellectualism // Russian School Abroad. - Prague, 1923. Books 2-3.

4. Zenkovsky V.V. Apologetics. - Paris, 1957.

5. Zenkovsky V.V. Problems of education in the light of Christian anthropology. Church and school. Our era. -M., 1993.

6. Zenkovsky V.V. Psychology of childhood. - Leipzig, 1924.

7. Zenkovsky V.V. The principle of individuality in psychology and pedagogy // Questions of Philosophy and Psychology. - M., 1919. Book 108, Book. 110.

1. Zenkovsky V. V. A few words in reply to Mr. Serednikov. . Bulletin of the associations, Paris, New York, 1930, no. 3.

2. 2. Zenkovsky V.V. The Problem of education in the light of Christian anthropology. . Paris, 1934.

3. Zenkovsky V.V. Essay on pedagogical intellectualism. . Prague, 1923, V. 2-3.

4. Zenkovsky V.V. Apologetics. , Moscow. 1993.

6. Zenkovsky V.V. Psychology of childhood. Leipzig, 1924.

7. Zenkovsky V.V. The principle of individualism in psychology and pedagogy, . Questions of philosophy and psychology, Moscow. 1919. V.108, V.110.

Suhorukhih Alexey Viktorovich, Candidate for

in Philosophy, Academic Secretary of Voronezh- Doctorate in Philosophy, Academic Secretary of

branch of the RFO, the Voronezh Branch of Russian Philosopher

The Russian diaspora, which included the color of the intelligentsia who emigrated from our country during the years of the revolution, left a great legacy in the form of scientific works that were unknown to Russian readers for so long. One of the directions Russian science returning to us from Russian abroad is pedagogy.

Unlike the Soviet school, which was based on the principles of class and partisanship, Russian foreign pedagogy put the value of Orthodoxy for education, culture, individual freedom and traditions of the pre-revolutionary school at the forefront. It is characterized by an approach to the problems of pedagogy based on the peculiarities of Russian religious consciousness, from the inseparability of Orthodoxy from Russian national culture and ethics. Bright representative Russian Foreign Pedagogy - .

V.V. was born Zenkovsky July 4, 1881 in Proskurov, Podolsk province (now Khmelnitsky) in the family of a teacher. Since his father was also a church warden, the whole family was a believer and church. In 1913-1914 he listened to lectures at the universities of Germany, Austria and Italy. Upon his return, he became a professor of psychology at the Kiev University of St. Vladimir.

In 1920, he left the country and in exile at various times became a professor of philosophy at the University of Belgrade, head of the Department of Experimental and Child Psychology of the Higher Pedagogical Institute in Prague, head of the philosophy department of the Paris Orthodox Theological Institute. In the 1920s-1930s, he headed one of the directions of the pedagogical social movement - the Pedagogical Bureau for the Affairs of the Middle and Lower Russian Schools Abroad. In 1942, Zenkovsky took the priesthood, and in 1944 he was elected dean of the pedagogical faculty of the Theological Academy. V.V. died. Zenkovsky 5 August 1962, buried in the Russian part of the Sainte-Geneviève des Bois cemetery

For us, the most interesting in his works is the question of the purpose of education, which, of course, is the main one for pedagogy as an art. V.V. Zenkovsky believed that "it is impossible to educate without realizing the purpose of education." According to the scientist, “our intervention in the life of a child makes sense only if it helps to reveal the image of God in the child and eliminate everything that slows down this disclosure. Revelation of the image of God, becoming inner man» .

V.V. Zenkovsky in his book "Problems of Education in the Light of Christian Anthropology" made an attempt to define the goals of education, based on the principles of Christian anthropology. In different versions, the philosopher will repeat them repeatedly. So, “the goal of education in the light of Orthodoxy is to help children in liberation from the power of sin through the grace-filled fulfillment found in the Church, help in revealing the image of God, ... revealing the path of eternal life.”

In the educational process, according to V.V. Zenkovsky, there are two main directions: the first is “to prepare a child for eternal life, for life in eternity, in God and with God, so that earthly days are not wasted and death is not a spiritual catastrophe” . This is one of the areas of education, which is based on concern for the spiritual development of the child.

No less important is the second direction - “this is preparation for this life, since this life gives not only the opportunity to acquire Eternal life, but also gives the opportunity to lose it. As this life is passed, so it will reverberate in Eternal life, we live in such a way that this life is a step into eternity. The hypnosis of earthly life is so strong that we often put momentary goals and tasks in the forefront, completely forgetting about eternity. The task of upbringing should be defined in such a way that striving for heaven and eternity, and not for earth and decay, was paramount in it. But the question of where to aspire, to the earth or to heaven, is up to us, the people to whom Christ gave freedom of choice. Thus, considering the goals and objectives of education, V.V. Zenkovsky supplements it with the fact that “the path of upbringing is the path of preparation for freedom in Christ. Freedom is a gift of Christ. However, it is very difficult to master this gift of Christian freedom, because freedom is the most valuable and most basic thing in us.

Zenkovsky convinces us that the need to "educate a child for freedom" is very important. The system of upbringing for freedom is a system of communion with the truth - "the latter for us is laid down in the Church, and therefore the knowledge of the truth for us consists in communion with the Church." It is impossible to think of education outside of freedom, and, according to V.V. Zenkovsky, shining human soul not as a reality, not as a given force, but as an opportunity, as a task. Freedom is not given, but given. In education, the question of liberation is raised, that is, the ascent to freedom.

Thus, education should be personally oriented towards the pedagogical “discovery” of the cross and its implementation. To educate a child means to reveal his personality, "but not in the lines of the so-called" harmonic "development of nature, but in the lines of the internal hierarchy of values ​​in man." That is, upbringing is the development of the main principle in the personality - spiritual life, and physical, moral, social, religious, moral, aesthetic upbringing acquires instrumental significance in this.

1. Zenkovsky V.V., Pedagogy, Christian Life Foundation, Klin, 2002

2. Zenkovsky VV, Problems of education in the light of Christian anthropology. Christian Life Foundation, Klin, 2002