Slobodchikov V., Isaev E. Fundamentals of psychological anthropology. Human psychology: Introduction to the psychology of subjectivity. Textbook for universities. E. I. Isaev Human psychology. Introduction to the psychology of subjectivity Slobodchikov and psychological foundations

Viktor Ivanovich Slobodchikov, Evgeny Ivanovich Isaev

Human psychology. Introduction to the psychology of subjectivity. Tutorial

St. Tikhon's Humanitarian University, 2013

All rights reserved. No part of the electronic version of this book may be reproduced in any form or by any means, including posting on the Internet or corporate networks, for private or public use without the written permission of the copyright owner.

Konstantin Dmitrievich Ushinsky

K.D. Ushinsky was born in the center of Russia, in Tula, in 1824. All 46 years of life allotted to him by fate were years of ascetic labor in the field of education for the benefit of the Motherland and each of its citizens. The main goal of K.D.’s life Ushinsky became the theory and practice of human education. All his works on philosophy, psychology, pedagogy, physiology, his literary works served the purpose of creating a school that would develop the mental and spiritual powers of a person, realizing his highest purpose. He is rightfully considered the creator of the public school in Russia.

K.D. Ushinsky took his rightful place among the great teachers of the world. Like any genius, he is inexhaustible. His pedagogical system has not yet been fully described and comprehended. Many of his ideas and developments are not in demand in life. The authors believe that now is the time to rethink, research and develop the pedagogical heritage of the great Russian teacher. Our book is a modest contribution towards this goal.

The proposed textbook “Fundamentals of Psychological Anthropology” is a basic course on general psychological training of teachers and consists of three parts: "Human psychology. Introduction to the psychology of subjectivity"; “Psychology of human development. Development of subjective reality in ontogenesis"; “Psychology of human education. Formation of subjectivity in educational processes.” The manual attempts to take a holistic psychological view of the reality of human existence in all its dimensions. We are convinced that it is precisely this view that is most adequate and fundamentally significant for the activities of a teacher, for the implementation of modern educational goals, for solving problems of the development of human subjectivity in educational processes.

The starting point for us in designing and developing a training course in psychological anthropology were the ideas of the founder of Russian anthropological and pedagogical science K.D. Ushinsky about pedagogy and training of professional teachers. In his fundamental work “Man as a Subject of Education. The Experience of Pedagogical Anthropology,” he substantiated the content-heuristic understanding of pedagogy. Pedagogy, according to K.D. Ushinsky, is not a branch of knowledge, but a practical activity that needs scientific justification. Sciences included in the justification and understanding of pedagogical activity become pedagogical and acquire pedagogical status. K.D. Ushinsky gave the general name of such sciences - “pedagogical anthropology”. Anthropology (in its narrow meaning) – This is the doctrine of man as a biological species. Pedagogical anthropology is the study of man , emerging in the field of education. Accordingly, the training of teachers should be aimed at “the study of man in all manifestations of his nature with a special application to the art of education.”

A special place in the structure of the disciplines of pedagogical anthropology K.D. Ushinsky focused on psychology. He wrote: “Psychology, in relation to its applicability to pedagogy and its necessity for a teacher, occupies first place among the sciences.”

However, in our opinion, psychology only corresponds to such a high purpose when it is adequate tasks of human education , professional activity of a teacher , meets the development trends of modern humanitarian and pedagogical thought.

Modern psychology is a complexly organized and widely ramified system of knowledge, which serves as the basis for many humanitarian practices. Each sphere of public life must build its own system of psychological support, literally cutting it out according to its target guidelines from the entire body of psychological knowledge. To the greatest extent, what has been said is relevant to pedagogical activity, to the practice of modern education.

The current psychological education of future teachers in many respects does not meet its purpose. One of the reasons for this is the fact that psychology in pedagogical institutes is a distorted version of university (academic) psychology, focused on training professional research psychologists. It is obvious that every teacher should be psychologically educated, but he does not need to become a psychologist. It was this simple consideration that determined our approach to the creation of professionally oriented educational disciplines in theoretical and practical psychology.

The presented textbook “Human Psychology. Introduction to the Psychology of Subjectivity" is a book of a special kind. In it, the reader-student meets scientists and their teachings. And it is very important that the meetings are interesting, meaningful, and memorable. Responsibility for organizing the space and content of the meeting lies with the authors. We are well aware of the difficulties of solving the problems facing us. And therefore we want to express the initial ideas that we used as the basis for our work on the textbook.

We believe that a textbook should present the subject being studied in its entirety. This is possible provided that the material is presented in a sufficiently generalized and concise manner. The purpose of the textbook is to introduce the reader to the area being studied, to systematically present the most significant trends and positions in science. We did not set out to create an encyclopedia on psychology, but sought to outline a problem space in which the reader can move independently. The content of the textbook should encourage dialogue, reflection, asking questions and finding answers to them. The “Psychological Self-Education” section, which ends each topic, is intended to help him in this.

We can rightfully say that the textbook we wrote author's. The author's position is stated in the ideology, in the content, in the structure of the textbook, it is visible in our assessment of various psychological teachings and scientific schools. However, we did not seek to establish our vision of difficult problems in psychology as the only correct one. The content of the manual consisted of facts, concepts, theories related to various branches of psychological science: general, developmental, pedagogical, social, etc. When structuring the psychological material, we deliberately did not follow the logic of psychology as a science. The selection, synthesis and presentation of psychological knowledge were built taking into account and reflection of the tasks that teachers have to solve in modern society, in their professional activities.

The first part of “Fundamentals of Psychological Anthropology” is “Human Psychology. Introduction to the Psychology of Subjectivity" - has the goal of systematically presenting modern ideas about the nature of human psychology, its specificity, structure, phenomenology, dynamics, development, as well as presenting a system of categories and concepts with the help of which psychological science tries to express all the diversity of manifestations of human reality. Subject of study – the inner, subjective world of a person; a person in the manifestations of his individual, subjective, personal, individual and universal properties; in the system of his interrelations and relationships with other people. The goal of this part of the course is to show the complexity of a person’s mental and spiritual life, to create a holistic image of human psychology, and to form a future teacher’s interest in knowing another person and self-knowledge.

Fundamentals of Psychological Anthropology

Viktor Ivanovich Slobodchikov, Evgeny Ivanovich Isaev - Human Psychology - in 3 volumes

The manual attempts to take a holistic psychological view of the reality of human existence in all its dimensions. We are convinced that it is precisely this view that is most adequate and fundamentally significant for the activities of a teacher, for the implementation of modern educational goals, for solving problems of the development of human subjectivity in educational processes.

Viktor Ivanovich Slobodchikov, Evgeny Ivanovich Isaev - Human Psychology. Introduction to the psychology of subjectivity – Fundamentals of psychological anthropology

ISBN 978-5-7429-0731-2

Viktor Ivanovich Slobodchikov, Evgeny Ivanovich Isaev - Human Psychology. Introduction to the psychology of subjectivity – Fundamentals of psychological anthropology – Contents

Preface to the 2nd edition

Part I Subject and methods of psychology

Chapter 1. Man and his knowledge

Chapter 2. Subject of psychological science

Chapter 3. Methods of psychological knowledge of a person

Part II Ontology of human activity

Chapter 1. Activity as an ontological basis of human existence

Chapter 2. Consciousness as a way of integrating the human in man

Chapter 3. Community – the ontological basis of subjective reality

Part III Images of subjective reality

Chapter 1. Man as an individual (human bodily existence)

Chapter 2. Psychology of subjectivity (human mental life)

Chapter 3. Man as a person, individuality and universality (spiritual existence of man)

Dictionary of basic concepts

Viktor Ivanovich Slobodchikov, Evgeny Ivanovich Isaev - Human Psychology. Introduction to the Psychology of Subjectivity - Fundamentals of Psychological Anthropology - Preface to the 2nd Edition

17 years have passed since the first edition of the textbook “Human Psychology”. During this time, radical transformations took place in domestic education and psychological science. Modern education is turning into a priority sphere of social practice - into the sphere of development of the individual, the region, and the country as a whole. New values, new content and technologies have been established in Russian education that meet the goals of multilateral human development and maximum development of human potential.

The semantic dominant of modern domestic psychological science is its orientation toward solving pressing problems of human existence. Increasing the potential of psychology occurs primarily through its active penetration into social practices and building its own practice of working with human subjectivity. The reliability and validity of a psychological theory is tested by its effectiveness in solving key problems that arise in a person’s life path.

The changes taking place in education and psychology clearly reveal an anthropological perspective. The modern rhythm and pace of human life dictates the need for multilateral and at the same time holistic development of a person - the full development of his physical, mental, social, spiritual abilities and qualities.

The textbook “Human Psychology” and the following “Psychology of Human Development” and “Psychology of Human Education” are the author’s presentation anthropology of education. The anthropology of education is a view of education from the standpoint of the formation of human reality in it in its utmost expression, in all its completeness, in all its spiritual-mental-physical dimensions. The anthropology of education is the basis for constructing the practice of developmental education as anthropopractices , as a practice for the development of the whole person; a person as an individual, as a subject, as a person, as an individual.

At the same time, the main task of the course “Human Psychology” in the structure of the anthropology of education seems to us to be a detailed description (presentation) of the diverse manifestations of human subjective reality, as they are presented in the materials of psychological research, as well as to identify the place and significance of psychology in modern human studies.

We believe that the content of the textbook “Human Psychology” meets the current needs of modern education and, in general, humanitarian practices, and in general, reflects the current state of psychological science and practice. In this regard, we considered it possible not to subject the text of the manual to radical revision. Important substantive changes were made: to Chapter 1 (“Man and His Knowledge”) in Part I; in chapter 1 (“Activity as the basis of human existence”) and in chapter 2 “Man among people” in part II; in Chapter 3 (“Man as a person, individuality and universality”) in Part III of the textbook. Some chapters have been shortened by excluding specific factual material. The lists of recommended literature include the most significant latest publications.

Victor Slobodchikov, Evgeny Isaev - Psychology of human development. Development of subjective reality in ontogenesis – Fundamentals of psychological anthropology

Moscow, Publishing House of the Orthodox St. Tikhon's Humanitarian University, 2013.

ISBN 978-5-7429-0732-9

Victor Slobodchikov, Evgeny Isaev - Psychology of human development. Development of subjective reality in ontogenesis – Fundamentals of psychological anthropology - Contents

Part I Introduction to Human Developmental Psychology

Methodological guidelines for part I

Chapter 2. Mental development of a person in the works of foreign psychologists

Chapter 3. Mental development of a person in the works of domestic psychologists

Part II Conceptual foundations of human development psychology

Methodological guidelines for part II

Chapter 1. Philosophical meaning of the principle of development in psychology

Chapter 2. Anthropological model of subjective reality and its development in ontogenesis

Part III The main stages of development of human subjectivity

Methodological guidelines for Part III

Chapter 1. Stage of revival

Chapter 2. Stage of animation

Chapter 3. Personalization stage

Chapter 4. Stage of individualization

Chapter 5. Level of universalization

Dictionary of basic concepts

Victor Slobodchikov, Evgeny Isaev - Psychology of human education. The formation of subjectivity in educational processes – Fundamentals of psychological anthropology

Moscow, Publishing House of the Orthodox St. Tikhon's Humanitarian University, 2013.

ISBN 978-5-7429-0715-2

Victor Slobodchikov, Evgeny Isaev - Psychology of human education. The formation of subjectivity in educational processes – Fundamentals of psychological anthropology - Contents

Part I Conceptual foundations of human educational psychology

Chapter 1. Psychology of human education as a component of the anthropology of education

1.1. Anthropology of education: its possibility and reality

1.2. Educational knowledge is a new type of scientificity

1.3. Psychology of human education - the doctrine of the formation of subjective reality in education

Chapter 2. Education - a sphere of social practice

2.1. Education is a universal mechanism of social development

2.2. Modernization is the fundamental problem of modern Russia

2.3. Structure and composition of the education sector

Chapter 3. Education as a mechanism of cultural and historical inheritance

3.1. Cultural and historical heritage is a “task” for education

3.2. Typology of scientific and technological approaches in education

-- [ Page 1 ] --

psychological

anthropology

V. I. Slobodchikov

E. I. Isaev

PSYCHOLOGY

PERSON

Introduction to the psychology of subjectivity

Russian Federation as an educational

manuals for students of higher pedagogical

educational institutions

"SCHOOL-PRESS"

Slobodchikov V. I., Isaev E. I.

C48 Fundamentals of psychological anthropology. Human psychology:

Introduction to the psychology of subjectivity. Textbook for universities call. - M.: Shkola-Press, 1995. - 384 p.

ISBN 5-88527-081-3 This book is the first in the educational complex - “Fundamentals of Psychological Anthropology” (the second is “Psychology of Human Development”;

third - “Psychology of human education”).

The first book outlines the subject, history and methods of human psychology, describes the forms and ways of its existence in the world, presents the main images of subjective reality - individual, subjective, personal, individual and universal. The book concludes with a dictionary of basic concepts and a course curriculum.

The manual is addressed not only to teachers and students of pedagogical universities, but also to colleges, lyceums and all specialists in the humanities.

C 4306021100-097 BBK S79(03) - I S B N 88527-081-3 © Slobodchikov V.I., Isaev E.I., © Shkola-Press Publishing House, Human Psychology. Introduction to the psychology of subjectivity Dedicated to the Outstanding Teacher-Humanist Konstantin Dmitrievich Ushinsky From the authors K. D. Ushinsky was born in the center of Russia, in Tula, in the year. All 46 years of life allotted to him by fate were years of selfless labor in the field of education for the benefit of the Motherland and each of its citizens. The main goal of K. D. Ushinsky’s life was the theory and practice of Human Education. All his works on philosophy, psychology, pedagogy, physiology, his literary works served the purpose of creating a school that would develop the mental and spiritual powers of man, realizing his highest purpose. He is rightfully considered the creator of the public school in Russia.

K. D. Ushinsky took his rightful place among the great teachers of the world. Like any genius, he is inexhaustible. His pedagogical system has not yet been fully described and comprehended.

Many of his ideas and developments are not in demand in life. The authors believe that now is the time to rethink, research and develop the pedagogical heritage of the great Russian teacher. Our book is a modest contribution towards this goal.

“Psychology of human development (Development of subjective reality in ontogenesis)”;

“Psychology of human education (Establishment of subjectivity in educational processes).” The manual attempts to take a holistic psychological view of the reality of human existence in all its dimensions.

We are convinced that it is precisely this view that is most adequate and 6 Fundamentals of Psychological Anthropology is fundamentally significant for the activities of a teacher, for the implementation of modern educational goals, for solving problems of the development of human subjectivity in educational processes.

The starting point for us in designing and developing a training course in psychological anthropology was the ideas of the founder of Russian anthropological and pedagogical science, K. D. Ushinsky, about pedagogy and the training of professional teachers. In his fundamental work “Man as a Subject of Education. The Experience of Pedagogical Anthropology,” he substantiated the content-heuristic understanding of pedagogy. Pedagogy, according to K. D. Ushinsky, is not a branch of knowledge, but a practical activity that needs scientific justification. Sciences included in the justification and understanding of pedagogical activity become pedagogical and acquire pedagogical status. K. D. Ushinsky gave a general name for such sciences - “pedagogical anthropology”. Anthropology is the study of man as a biological species. Pedagogical anthropology is the study of a person becoming in the field of education. Accordingly, the training of teachers should be aimed at “the study of man in all manifestations of his nature with a special application to the art of education”1.

K. D. Ushinsky assigned a special place to psychology in the structure of the disciplines of pedagogical anthropology. He wrote: “Psychology, in relation to its applicability to pedagogy and its necessity for a teacher, occupies first place among the sciences”2.

However, in our opinion, psychology only corresponds to such a high purpose when it is adequate to the goals of human education, the professional activity of a teacher, and meets the development trends of modern humanitarian and pedagogical thought.

Modern psychology is a complexly organized and widely ramified system of knowledge, which serves as the basis for many humanitarian practices. Each sphere of social life must build its own system of psychological support, literally cutting it out according to its target guidelines from the entire body of psychological knowledge. To the greatest extent, what has been said is relevant to pedagogical activity, to the practice of modern education.

Ushinsky K.D. Pedagogical works: In 6 volumes. M., 1990 Vol.5. P. 15.

Right there. C. Human psychology. Introduction to the psychology of subjectivity The current psychological education of future teachers in many respects does not meet its purpose. One of the reasons for this is the fact that psychology in pedagogical institutes is a distorted version of university (academic) psychology, aimed at training professional research psychologists. It is obvious that every teacher should be psychologically educated, but he does not need to become a psychologist. It was this simple consideration that determined our approach to the creation of professionally oriented educational disciplines in theoretical and practical psychology.

The presented textbook “Human Psychology. Introduction to the Psychology of Subjectivity" is a book of a special kind. In it, the reader-student meets scientists and their teachings. And it is very important that meetings are interesting, meaningful, and memorable. Responsibility for organizing the space and content of the meeting lies with the authors. We are well aware of the difficulties of solving the problems facing us. And for this reason we want to express the initial ideas that we used as the basis for our work on the textbook.

We believe that a textbook should present the subject being studied in its entirety. This is possible provided that the material is presented in a sufficiently generalized and concise manner. The purpose of the textbook is to introduce the reader to the area under study, to systematically present the most significant trends and positions in science. The authors did not set out to create an encyclopedia on psychology, but sought to outline a problem space in which the reader can move independently. The content of the textbook should encourage dialogue, reflection, asking questions and finding answers to them. The heading “Psychological self-education”, which ends each topic, is intended to help him in this.

We can rightfully say that the textbook we wrote is the author’s. The author's position is stated in the ideology, in the content, in the structure of the textbook, it is visible in our assessment of various psychological teachings and scientific schools. However, we did not seek to establish our vision of difficult problems in psychology as the only correct one. The content of the manual consisted of facts, concepts, theories related to various branches of psychological science: general, developmental, pedagogical, social, etc. When structuring the psychological material, we deliberately did not follow the logic of psychology as a science. The selection, synthesis and presentation of psychological knowledge were built taking into account and reflection on the tasks that teachers have to solve in modern society, in their professional activities.

a person in the manifestations of his individual, subjective, personal, individual and universal properties;

in the system of his interrelations and relationships with other people. The goal of this part of the course is to show the complexity of a person’s mental and spiritual life, to create a holistic image of human psychology, and to form a future teacher’s interest in knowing another person and knowing himself.

The second part - “Psychology of Human Development” - is seen by the authors as a detailed analysis of existing concepts and theories about the conditions, contradictions, mechanisms, driving forces, directions, forms and results of human mental development. Here a special subject of psychology will be revealed - subjective reality and the patterns of its development in ontogenesis.

Understanding and knowledge of human psychology, the conditions for the development of subjective reality will, in turn, form the necessary basis for building a professionally competent pedagogical process, for identifying mechanisms of communication and cooperation between teachers and students, and ultimately for realizing the goals of developmental education. All this will be included in the content of the third part of the general course - “Psychology of Human Education”.

We are aware that some of the provisions and premises we put forward may turn out to be controversial and insufficiently reasoned. One can expect critical comments from experienced psychology teachers about the inequity in the substantive and detailed description of the various properties of human psychology. Beginners in the systematic study of psi Human psychology. Introduction to the psychology of subjectivity of chology Students of pedagogical institutes and universities may reproach us for the excessive complexity of the text of the textbook or the content of its individual chapters;

as a rule, this is a consequence of the objective complexity and scientific lack of elaboration of the problems under discussion.

We need critical comments about the content, structure, language, and methodological design of the book. It is important for us to know: is such a basic course in general psychological education for teachers necessary - “Fundamentals of Psychological Anthropology”? And if necessary, how can it be made more scientifically sound and didactically perfect?

We address these questions to psychologists, psychology teachers, pedagogues, and students of pedagogical universities. We ask you to express your comments about the study guide “Human Psychology. Introduction to the psychology of subjectivity” and about the whole concept of the course on psychological anthropology in general. Send your assessments, wishes and suggestions to the Shkola-Press publishing house.

Section I SUBJECT AND METHODS OF PSYCHOLOGY Chapter 1. MAN AND HIS KNOWLEDGE 1. 1. The phenomenon of man Man as a natural phenomenon Social form of human life Man as a mental and spiritual reality What is man and how does he manifest himself? What is human essence? What is the place and purpose of man in the world? What is the meaning of human life? What is human in a person?

The questions posed above can be classified as eternal. Each new generation of people, each person rediscovers them, formulates them for themselves, and tries to give their own version of the answer. Without an image of a person, without an understanding of his essence, meaningful humanitarian practice and, first of all, pedagogical practice is impossible. For a teacher, knowledge about a person and his development constitutes the very essence of his profession.

Man as a natural phenomenon The first thing that can be noted when describing the phenomenon of man is the diversity of his properties. Man is a multifaceted, multidimensional creature, complexly organized. Phenomenon - appearing;

no. A number of human properties are accessible not to a phenomenon comprehended in mediocre perception. This is a pre-sensual experience.

First of all, the external features of a person. There are attempts to describe a person only on the basis of his sensory perceived bodily features. There is a well-known ironic definition of man, coming from antiquity, as a bird without feathers, emphasizing the illegality of reducing man to only one property - upright walking. An artistic illustration of the futility of defining a person by his external signs is Vercors’ novel “People or Animals?”1.

There is a well-known expression about man as the crown of nature. It emphasizes that man is part of nature. Man is a living being and, like any animal, has an organism, a body, is in relationship with the natural world, and is subject to its laws. Each of us is convinced every day that man is an organic being, experiencing so-called organic needs: food, warmth, rest, etc. Our mental well-being depends on natural phenomena: it is of the same quality in a warm sunny day, another on a cloudy and cold day. Atmospheric phenomena affect our condition, mood, performance, and productivity. Information about unfavorable days for people, regularly published in the press, is based on the phenomena of human meteorological dependence.

The human body - its form, structure, functioning is a continuation of the evolutionary series;

it is in many ways similar to the organism of higher primates. At the same time, man is qualitatively - N. A. Berdyaev (1874-1948) - Russian religious but differs from all other living philosopher-existential beings. “Man,” wrote N.A. Berlist;

asserted the primary figures, “there is a fundamental novelty and absolute value in nature”2. The human body is the culturality of freedom in being—a body;

it is spiritualized and subordinate to man. The main goals are related to the highest goals of man. “The form of you: “The meaning of creativity”, “The kingdom of the spirit and the kingdom of the human body, the face of a man of the Dukesar”, “Self-knowledge”.

With the help of will, a person can block the sensation of hunger and thirst, overcome feelings of fear and pain, if this is necessary to achieve personally significant goals.

Vercors. Favorites. M., 1990.

Berdyaev N. A. On the purpose of man // World of Philosophy. M., 1991. P. 56.

Berdyaev N. A. Existential dialectics of the divine and human // World of Philosophy. M., 1991. P. 53.

12 Section I. Subject and methods of psychology Social form of human life Man is a social being, lives in a community of his own kind. He is included in the system of connections and relationships with other people, takes his own position in it, has a certain status, and plays various social roles. It is living together with other people that leads to the emergence of personality as an integral characteristic of a person. Personality is a way of life and action, manifested in the free and creative determination of one’s place in the community, in independent actions, in accepting responsibility for the consequences of one’s social actions. Personality is always a certain position.

A purely human form of life is such a community as the family. Animals also form stable pairs and take care of their offspring, but they are created solely for the purpose of procreation. Baby animals part with their parents quite early and forget them. Animals do not have intergenerational connections. It's different for people. A person has the longest childhood. Children always remain children for parents.

According to the apt and succinct definition of psychologist K.K. Platonov, a person is a creature that has grandparents.

Another specifically human form of community is various club associations. A club is a voluntary and desirable association of people with similar interests. In a club, people appear to each other as equal individuals. Here a person satisfies specifically human spiritual needs: communication and self-expression. At a certain stage of life - during the period of growing up - a person acutely feels the need for joint social activities, for joining communities organized on common values.

The way of life of human society is communication.

“Human essence,” wrote L. Feuerbach, “is present only in communication, in the unity of man with man, in unity based only on the reality of the difference between I and You”4.

Man lives in the world of culture, which, according to the figurative expression of philosophers, constitutes his second nature. Behavior Feuerbach L. Basic provisions of the philosophy of the future // Selected philosophical works. M., 1955. T, 1, P. 203.

Chapter 1. Man and his knowledge of man from a very early age are regulated by the values, norms, traditions, and rules accepted in a given culture.

We especially emphasize that the words “culture” and “education” are closely connected by L. Feuerbach (1804-1878) with each other. A cultured person - a German philosopher is an educated person, a trained materialist. A feature of his materialism was the tropology of a given culture based on the image of Man, the ideal. Before the revolution, he believed that “Russia was the only one who published artistic literature that was universal and supreme”

riya “Human Images”, which is the subject of philosophy.

was dedicated to the biography of the best sons and daughters of the Fatherland. It was aimed primarily at the younger generation. Education as training, upbringing, formation is the main cultural form of human existence, it lies at its basis. Without the transfer of cultural patterns and ways of human interaction with the world, carried out in the educational space, it is impossible to imagine human life.

Along with education, culture includes such forms of human activity as science, philosophy, art, religion, ethics, politics, economics, etc. All these forms of human activity constitute the content of material and spiritual culture. Any form of culture is an expression of “the intrinsically human in man.” Studies in philosophy and science clearly demonstrate the rationality of a person, his ability, in principle, to comprehend the essence of the objects of the world and himself.

Art is built on a person’s ability to aesthetically enjoy the beautiful, on a non-utilitarian perception of the surrounding world. L. Feuerbach wrote that only to man “the aimless contemplation of the stars gives heavenly joy; only he, at the sight of the brilliance of noble stones, the mirror of water, the colors of flowers and butterflies, revels in the mere bliss of sight;

Ethics reveals the relationships of man to man that are not formalized in a special code. The highest principle of the moral attitude of a person to a person is the categorical imperative formulated by I. Kant: act in such a way that you always treat a person as a goal and never only Ibid. P. 292.

14 Section I. Subject and methods of psychology as a means. The great humanist writer F. M. Dostoevsky expressed this idea extremely sharply in “The Brothers Karamazov”, rejecting the very possibility of Dost. one tear is the head of the German child class.

sical idealism. Once the unconditional priority of value worked, the doctrine of an anti-specific person before any nomic human abstract ideas is inherent in the religion of reason and formulated the principle of a self-valuable, Christian worldview.

the personality of each individual, who- Man in a relationship with God - cannot yet be a single anthropological topic. A person was sacrificed even in the century - the only creature on earth for the good of the whole society.

le, who has the idea of God, who believes in a higher principle than himself, in the divine origin of the world. Cicero also wrote that there is not a single people so rude and wild that they do not have faith in God, even if they do not know his essence. The essence of man is highlighted in a special way in his relation to the divine.

In all these forms of culture we find the core characteristic of a person - his active, transformative and creative essence.

Man as a mental and spiritual reality A specific feature of man is the presence of a double life: external, directly observable, and internal, hidden from prying eyes. In his inner life, a person thinks, plans, and conducts an internal dialogue with himself. The inner life of a person is a special world: the world of thoughts, experiences, relationships, desires, aspirations, etc. The subjective world of a person is complexly organized, it is limitless in space and includes all dimensions of time: past, present, future and even eternal. Only a person can look into tomorrow, dream, live in the future, build a perspective for his life, preserve the past and measure himself with eternity. It was this feature that F. Nietzsche had in mind when he aphoristically said that man is an animal capable of making promises.

The human subjective world is a world of consciousness and self-awareness. In consciousness, a person is able to cognize the essence of Chapter 1. Man and his knowledge of the objective world, understand it and at the same time know about what he knows or does not know. The subject of consciousness can be the person himself, his own behavior and internal experiences. Consciousness here M. Scheler (1874-1928) German philosopher, one takes the form of self-consciousness. But among the founders, the subject of consciousness can also become axiology itself, sociology, consciousness, its schemes, mechanisms, concepts, philosophies, etc. At this level, consciousness is associated with anthropology.

takes the form of reflective consciousness.

But in all these cases there is a common fundamental feature - in consciousness a person seems to go beyond himself, takes a position above the situation. M. Scheler said this very precisely: “Only a person - since he is a person - can rise above himself as a living being and, starting from one center, as if on the other side of the space-time world, make everything the subject of his knowledge. including yourself."6

In his consciousness, a person discovers the meaning of his actions, actions, behavior, his life. Human life, by definition, is meaningful. A person cannot live without meaning. Without subjective meaning, human life loses its value. The famous Austrian doctor and psychologist W. Frankl, in his book “Man in Search of Meaning,” convincingly showed how important the problem of the meaning of life and its search occupies in a person’s life. He substantiated a special direction in psychocorrection - logo therapy, i.e. helping a person find the meaning of life.

The human conscience is connected with the semantic sphere of personality.

Conscience is a person’s internal judge, pointing to the true motive of a person’s action, its meaning. And if an action committed by a person diverges from his moral principles, from his idea of what is proper, the person experiences pangs of conscience. The meaning of life, highest values, moral feelings and experiences, conscience are manifestations of human spirituality. Spirituality is the deepest essence of man as a tribal being.

The image of man we have presented is far from complete. But even in his incomplete image, he appears to us with many different faces:

as a natural, corporeal being, as a social individual, as a participant in the cultural life of society, as a subject of creative and conscious activity.

In reality, we are always dealing with a specific living person. Scheler M. The Position of Man in Space // World of Philosophy. M., 1991. P. 84.

16 Section I. The subject and methods of psychology, humanly and at the everyday level, we combine its various manifestations into a holistic idea, and build our opinion about it.

The origins of the problem of a holistic and partial description of human psychology lie in the practice of working with people. In the reality of interpersonal relationships, a person appears as a whole, as a unique living subject, in all the diversity of his individually unique manifestations and properties. The integrity of human practice presupposes the integrity of human knowledge.

For the psychological understanding of a person, this circumstance has a special meaning. It is no coincidence that a person’s subjective reality is designated as his inner world.

This is truly a complexly organized, internally coordinated, developing integral world. And if, for example, a teacher builds his actions and relationships with a specific student on the basis of highlighting only individual aspects of his subjectivity, then he thereby enters into an impersonal-formal, utilitarian-pragmatic relationship with him. The productive activity of a teacher needs to be supported by a holistic idea of human psychology.

How is pedagogical practice possible that preserves the integrity of the child? Is it possible to have a holistic knowledge of man in science and culture?

1. 2. Man in the projections of scientific-philosophical and extra-scientific knowledge Man in the special sciences Philosophical analysis of the human phenomenon Christian anthropology Portrayal of man in art and literature Man in the special sciences Scientific knowledge, in principle, does not provide a holistic picture of man. By its very essence, science is focused on the presentation of specific aspects of an integral object. Therefore, any of the human sciences - biology, psychology, sociology, cultural studies, history, etc. - does not consider a person as a whole, but studies him in a certain projection.

Another reason for the difficulty of holistic scientific knowledge of man is that science is focused on building Chapter 1. Man and his knowledge of ideal models, identifying general patterns, describing types, and man is a unique and inimitable being.

True, this limitation is fully characteristic of the natural science para- Paradigm is a general paradigm in the study of man. But in the principles of human science, there are also humanities scientists, certain cultural standards, standards, a paradigm, which strives to overcome the one-sidedness of natural science and samples when solving, focusing on integrity and uni- research problems.

human capacity. To what extent this is possible in principle, we will specifically discuss in the topic “Methods of psychological cognition of a person.” Here we note that the classical scientific view of man is one-sided. The possibilities of synthesizing approaches, methods, and results of research in various human sciences require special discussion.

Philosophical analysis of the human phenomenon Philosophy claims to build a holistic idea of man. It poses extremely fundamental questions of human existence. The problem of man's place in the world, the relationship of man to the world and the world to man, the problem of the ultimate foundations of human cognition and action are central to the philosophy of man. Philosophy explores the generic essence and purpose of man, his difference from animals, existence in nature, society, culture, studies the problem of life, its meaning and value, death and immortality. Philosophical knowledge about man has an axiological status, i.e., value and ideological status.

However, philosophical concepts in which a person is considered as part of a system cannot claim to create a holistic image of a person. These are primarily naturalistic concepts that understand man as a part of nature. These are also sociologizing concepts that derive the essence of man from the social structure of society. “The sociological worldview,” wrote N. A. Berdyaev, “can display humanity on its banner, but in it one cannot find any relation to a specific person. The primacy of society over man, over the human personality is affirmed.”7

Berdyaev N. A. Existential dialectics of the divine and human // World of Philosophy. M., 1991. P. 50.

18 Section I. Subject and methods of psychology It should be pointed out that in the Marxist ideology that dominated our country, a person was understood as a product of social relations, a cast of society, in Axiology - the philosopher of which he lives. The essence of man, the Chinese doctrine of values;

according to K. Marx, there is an axiological totality - I have all social relations. Valuable value.

the significant nature of man was dissolved in the variety of social phenomena (economic, political, industrial, etc.), through the prism of which he was viewed. On this occasion, N.A. Berdyaev very accurately noted: “... Marx begins with the defense of man, with humanism, and ends with the disappearance of man in society, in the social collective”8.

A special approach to the problem of man, to the creation of his holistic image, is presented in those philosophical teachings that can be designated as the philosophy of man.

The animal hears, sees, feels the world around him, that is, he knows it. But it does not know what it hears, sees, feels - it does not know about its knowledge. Only a person is capable of making himself, his inner world, the subject of Teilhard de Chardin P. consciousness. Reflection not only distinguishes (1881-1955) a Frenchman from an animal, it makes him a philosopher and scientist different from him. “Reflection (geologist, paleontologist, archaeologist,” wrote P. Teilhard de Chardin, “chaeologist, anthropologist) and how this is a method acquired by consciousness as a Catholic theologian. The science of focusing on oneself and the understanding of man is outlined in mastering oneself as a subject, in the work “The Phenomenon of Man” (1965). possessing its own specific stability and its own specific meaning - the ability not only to know, but to know oneself;

not just to know, but to know that you know”9.

The appearance of reflection marks the emergence of a person’s inner life, opposed to external life, the emergence of a kind of center for controlling one’s states and drives. Ibid. P. 51.

Teilhard de Chardin P. The Phenomenon of Man. M., 1987. P. 136.

Chapter 1. Man and his knowledge, that is, the emergence of will, and therefore freedom of choice. A reflective person is not attached to his own drives; he relates to the world around him, as if rising above it, and is free in relation to it. A person becomes the subject (owner, leader, author) of his life. Reflection is a generic feature of a person;

it is another dimension of the world.

The philosophy of man considers the active mode of his existence to be another generic ability. Marxist philosophy connects the origin of man with the transition to labor activity, to a purposeful transformative impact on the surrounding world through the tools of labor. This issue is specifically discussed in the work of F. Engels “The Role of Labor in the Process of Transformation of Ape into Man.”

This eliminates the problem of the time sequence of the appearance of activity, society, consciousness, language, and culture.

All these characteristics of human existence arise and develop simultaneously. At the same time, each of the essential definitions of a person is specific and cannot be reduced to any other.

The concept of society captures the fact of a person’s inclusion in a system of connections and relationships with other people, the moment of universality of interhuman social connections and relationships. Outside of shared social existence, human life itself is unthinkable;

Without the inclusion of a person in a community, his formation as a human individual and personality is impossible.

In the process of living together, people develop socially supported and reproducible samples of material and spiritual culture, values and norms of relationships between man and man, and the basic conditions of life. Understanding culture as a system of spiritual values and ideal standards distinguishes it from society: if society is a system of connections and relationships between people (a form of organizing people’s lives), then culture is a way of entering society and the very content of social life.

Philosophical understanding of society and the culture of society is a necessary prerequisite for rational activity in the field of education 20 Section I. Subject and methods of educational psychology. After all, “the creation and functioning of culture as a specific social phenomenon,” writes V.V. Davydov, “is aimed at the development of human individuals.” Culture is the measure of humanity in a person. Psychology, in describing the course and results of the formation of a person’s inner, subjective world, proceeds from the idea of the decisive role of an individual’s mastery of human culture. Teachers are the bearers of cultural norms and standards in education as a sphere of public life.

Of particular importance for psychology and pedagogy is the philosophical analysis of the problems of the biological and social in man, the meaning of his life, death and immortality. It is precisely these issues that are acute in adolescence that a culturally minded and professionally competent teacher must understand.

Christian anthropology Christian anthropology is the doctrine of the whole person, his origin and his purpose in the world and eternity. The sources of knowledge and statements of Christian anthropology are the texts of the Holy Scriptures, the experience of faith of Christian ascetics, the teachings of the Church Fathers, and the works of theologians. The peculiarity of the religious teaching about man is that it is not built according to the canons of rationalistic knowledge - the main place in it is occupied by faith.

Christian anthropology is a teaching about the relationship between God and man: a person enters into dialogue with God as a living, unique personality with his prayers, entreaties, experiences, and his whole being. Christian anthropology is a living history of God's relationship with people;

she avoids abstract reasoning and idealization. This is its fundamental difference from scientific and philosophical anthropology.

“... A living concrete being, this person,” wrote N. A. Berdyaev, “is higher in value than the abstract idea of goodness, the common good, endless progress, etc. This is the Christian attitude towards man”11.

According to Christians, man was created by God on the last day of the creation of the world - he is the crown of creation. Bog Davydov V.V. Problems of developmental education. M., 1986. P. 54.

Berdyaev N. A. Existential dialectics of the divine and human // World of Philosophy. M., 1991. P. Chapter 1. Man and his knowledge created man in His own image and likeness. At the same time, the image of God is given to man, but the likeness is given. Christian anthropology distinguishes between the natural (biological) and supernatural (theological) spheres in man.

12). In his bodily life, man is no different from other living beings;

it consists in satisfying the needs of the body. The needs of the body are diverse, but in general they all come down to satisfying two basic instincts:

self-preservation and procreation. To communicate with the outside world, the human body is endowed with five senses: vision, hearing, smell, taste, and touch. The human body is animated by the soul.

7). This “breath of life” is the highest principle in man, that is, his spirit.

Although the human soul is in many ways similar to the soul of animals, in its highest part it is incomparably superior to the soul of animals, precisely because of its combination with the spirit, which is from God. The human soul is, as it were, a connecting link between body and spirit, representing, as it were, a bridge from body to spirit.

Mental phenomena are divided into three categories: thoughts, feelings and desires. The organ with the help of which the soul carries out its mental work is the brain. Central Or-.

it is also considered as a certain center of human life. A person’s desires are guided by the will, which does not have its own organ in the body. Soul and body are closely connected. The body, with the help of the senses, gives certain impressions to the soul, and the soul, depending on this, controls the body. Mental life consists of satisfying the needs of the mind, feelings and will: the soul wants to acquire knowledge and experience certain feelings.

Human life is not limited to satisfying the needs of the body and soul. Above the body and soul is the spirit. The spirit acts as a judge of soul and body and gives everything a special assessment, 22 Section I. Subject and methods of psychology from a higher point of view. According to Christian anthropology, the spirit manifests itself in three forms: fear of God, conscience and thirst for God.

The fear of God is a reverent awe of the greatness of God and His perfection, inextricably linked with faith in the truth of the existence of God, in the reality of the existence of God.

Conscience shows a person whether he lives in God or in atheism.

A sick conscience forces a person to seek a meeting with God, and at the moment of meeting receive consolation, and at the moment of being abandoned by God, to experience remorse. An unscrupulous person is a person alienated from God. The thirst for God is the desire to seek God, manifested in human dissatisfaction with earthly, transitory things, in the desire of the spirit for something higher, ideal, for God. Manifestations of the spirit in a person, according to Christian teaching, should be the guiding principle in the life of every person. To live in communion with God, to live according to the will of God and to abide in the love of God means to fulfill one’s human purpose on earth.

Christian anthropology is a detailed teaching about man and at the same time the concrete practice of his life, in accordance with the law of God and the Beatitudes. We limited ourselves to presenting general ideas about man in Christianity and did not at all touch upon the teachings about man in other world religions.

Depiction of man in art and literature It is not possible to present systematized knowledge about man in art due to the fact that such a system simply does not exist. Each work of art is unique, it is a product of the author’s creativity, reflects his personal position, subjective perception of what is depicted, unique life experience, level of mastery of visual media, etc. Priority in the depiction of a person in art belongs, undoubtedly, to fiction.

A person in a work of art appears before us in diverse forms: he can rise to the heights of moral achievement and can fall into the abyss of villainy;

to lead a multifaceted, rich social life and retire from the human world, mindlessly swim in the sea of life and comprehend every event and fact, act in a limited situation and live a whole life. In a word, as many literary heroes as there are human characters and destinies.

Chapter 1. Man and his cognition The advantages of cognition of man through the means of art lie in the fact that man in works of art appears multifaceted and at the same time holistic. In a genuine work of art, the one-sidedness of the rational description of a person is removed while maintaining the cognitive attitude, the value attitude towards the actions and deeds of the heroes is clearly expressed, there is no moralizing, abstract truths and appeals;

here there is an image of human destiny, a description of real living conditions, a variety of life connections and relationships between people.

The unity of the cognitive, evaluative, creative, communicative sides in a work of art makes it possible to figuratively recreate human life in its integrity, “double” it, serve as its imaginary addition, replenishment, continuation, and sometimes replacement. Art also shows us a special way of holistically representing a person - an artistic image in which holistic spiritual content as a unity of values, thoughts, ideas, attitudes, emotions and actions is expressed in a concrete sensory form. Thus, a work of art is addressed not to utilitarian use and not to rational study, but to experience. Literature does not just tell about life, it itself is a special life. The reader “lives” a work of art: he co-thinks, co-acts, co-experiences together with the hero. Let us remember A.S. Pushkin: “... I will shed tears over fiction.”

Of course, there is a division of writers into philosophers (L. N. Tolstoy, G. Hesse, etc.), sociologists (O. de Balzac, E. Zola, etc.), psychologists (F. M. Dostoevsky, F. Kafka and etc.), as if emphasizing in the work of a particular writer the predominance of a special view of reality. However, we emphasize that the level of rational comprehension is achieved in a work of art through the artistic depiction of human life in all the richness of its manifestations. The actual scientific and theoretical knowledge of man (philosophical, sociological, psychological, etc.) is always an analysis, an abstraction of individual aspects of the whole person. Art is always a synthesizing holistic comprehension of man.

In conclusion, we note that in the areas of practical human science (pedagogy, medicine, practical psychology, etc.) it is impossible to limit ourselves to only a scientific and theoretical description of the person; it is very important to turn to works of art, in which a person is depicted.

1. 3. Anthropology as the study of man The concept of anthropology in a special and broad sense Philosophical anthropology as a humanistic philosophy The concept of pedagogical anthropology What is the subject of the science of anthropology, the name of which is translated as “the study of man”? Is it possible to use the term “anthropology” in combination with the words “philosophy”, “pedagogic geek”? What constitutes the subject of philosophical and educational anthropology?

The concept of anthropology in a special and broad sense There is no general, comprehensive science of man. There are a large number of specific, special sciences that study man in a certain perspective, creating ideal models of individual aspects of the multifaceted human phenomenon. But these models exist on their own, without intersecting or connecting.

In modern conditions, there is a practical need for the integration of human sciences into a single comprehensive discipline - human studies, or anthropology.

The term “anthropology” in science is assigned to the discipline that studies the natural origin of man and his races, the variability of the structure of the human body over time and territorially. Anthropology includes three sections: the study of the origin of man (anthropogenesis), human morphology and ethnogenesis (racial studies). This is anthropology in the narrow, special sense of the word.

In the 19th century L. Feuerbach introduced an anthropological principle into philosophy: the category of man was substantiated by him as the main category of the new philosophy. He wrote: “The new philosophy transforms man, including nature as the basis of man, into the only, universal and highest subject of philosophy, therefore transforming anthropology, including physiology, into a universal science.” . Anthropology in the understanding of L. Feuerbach is a universal science about man, including a complex of human knowledge.

Philosophical concepts originate from the anthropological principle, the authors of which consider the concept of “man” as the main ideological category and, on its basis, develop systematic ideas about nature and society. In Russia, a follower of the anthropological principle in philosophy was N. G. Chernyshevsky. The anthropological principle was most fully and thoroughly implemented by M. Scheler in the philosophical anthropology he developed.

Philosophical anthropology as a humanistic philosophy The founder of philosophical anthropology, M. Scheler, believed that all the main problems of philosophy can be reduced to the question of what a person is. In contrast to philosophical teachings about man, in which - Total - all-encompassing, all-encompassing, in which he was analyzed as dependent - holistic.

Although part of a certain whole (nature, society), philosophical and anthropological teaching understands man in his totality and self-worth, as a creative and free personality. Philosophers-anthropologists set the task of developing principles, guided by which it would be possible to protect human dignity and freedom.

M. Scheler saw philosophical anthropology as the main science about the essence of man, his metaphysical nature, about the forces and abilities that move him, about the main directions and laws of his biological, mental, spiritual and social development. “The task of philosophical anthropology,” wrote M. Scheler, “is to show exactly how from the basic structure of human existence... flow all the specific monopolies, achievements and deeds of man: language, conscience, tools, weapons, ideas of righteous and unrighteous, the state , leadership, visual functions of art, myth, religion, science, historicity and public”13.

Philosophical anthropology was supposed to become the foundation of Feuerbach L. Basic provisions of the philosophy of the future // Selected philosophical works. M., 1955. T. 1. P. 202.

Scheler M. The Position of Man in Space // World of Philosophy. M., 1991. P. 86.

26 Section 1. The subject and methods of psychology, not only philosophy, but also any knowledge about human life in general. The new philosophy had to combine specifically scientific study of various aspects and spheres of human existence with philosophical comprehension: to comprehend the human in man, his true core, his free and creative essence, to create a holistic image of man. At the same time, she did not interfere with the theories of specific human sciences, but critically comprehended their boundaries and possibilities.

The teaching of philosophical anthropology about man is of fundamental importance for the field of education and pedagogical activity. A holistic philosophical image of a person can be considered as an ideal of the educational system, specified in relation to its main subject - the developing personality of a person. However, this image cannot be directly borrowed from the works of philosopher-anthropologists; it must be developed through the joint efforts of representatives of different sciences, and first of all, philosophers, cultural scientists, sociologists, ethnographers, teachers, biologists, psychologists, and historians.

The position of philosophical anthropology about man as a microcosm, his identity with the world as a whole, determines the fundamental incompleteness of the knowledge of man, for his own incompleteness and indefinability belong to his most essential properties. For a teacher, this provision has both a fundamental and concrete practical meaning, warning him both against simplified, schematic ideas about the child, and against unjustified optimism in his final understanding.

The idea of a self-creating, transcending person, open to all possibilities, is central to philosophical anthropology. The essence of man is in the Transcendental movement, in the constant spiritual transient beyond any, in the act of self-formation, in the acts of going beyond the given limits.

your limits, in self-construction, in self-education. Man, according to M. Scheler, is a creature that surpasses itself and the world. Man is a fundamentally incomplete being, open to the world, to the possibilities of action, capable and forced to make a choice. For education, this idea is of fundamental importance. Education is, first of all, development and self-development. Pedagogical activity is an activity to create conditions for self-development, self-education of people, to provide them with a space of choice, opportunities for free and creative action.

Chapter 1. Man and his knowledge The teacher always deals with living people, with individuals. The position of philosophical anthropology about the need to know not only the abstract external person, but also the actually human in a person, his spiritual essence, orients teachers towards comprehending a really existing, concrete person in his integrity and uniqueness.

The above ideas of philosophical anthropology, the entire spirit of its teaching can rightfully be considered as humanistic in essence and focus. Philosophical and anthropological teaching can act as the ideological basis of pedagogical education.

The concept of pedagogical anthropology The concept of “pedagogical anthropology” was introduced into scientific use by K. D. Ushinsky. He used it when discussing questions about pedagogical science and the practice of teacher training.

K. D. Ushinsky discussed the question of the status of pedagogy, whether there is a special science of education. He believed that pedagogy, along with medicine and politics, cannot be called science in the strict sense of the word, since its goal is practical activity, and not the world of natural phenomena or the human soul. K. D. Ushinsky called pedagogy an art, not a science of education. From this it followed that “pedagogy is not a collection of scientific principles, but only a collection of rules of educational activity”14.

In this sense, K.D. Ushinsky pointed out, pedagogy corresponds to therapy in medicine. But just as it would be absurd for doctors to limit themselves to the study of one therapy, it would be absurd for educators to limit themselves to the study of one pedagogy as a collection of rules of education. “We cannot call someone a teacher,” wrote K. D. Ushinsky, “who has studied only a few pedagogy textbooks and is guided in his educational activities by the rules and instructions contained in these “pedagogies”, without having studied those phenomena of nature and the human soul, on which... these rules and instructions are based"15.

The author distinguishes “pedagogy in a broad sense as a collection of knowledge necessary or useful for a teacher, from pedagogy Ushinsky K. D. Man as a subject of education. Experience of pedagogical anthropology // Pedagogical works: In 6 volumes. M., 1990. Vol. 5. P. 8.

Right there. pp. 8-9.

28 Section I. Subject and methods of psychology in the strict sense as a collection of educational rules" 16.

Pedagogy in a broad sense, according to K. D. Ushinsky, should include a set of sciences that help substantiate the goals and means of education. Philosophy, psychology, and history should contribute to determining the goals of education. Knowledge of the means to achieve pedagogical goals is contained in anthropological sciences, that is, sciences that study man. Among them, K. D. Ushinsky included human anatomy, physiology and pathology, psychology, logic, geography, which studies the earth as the dwelling of man and man as an inhabitant of the globe, statistics, political economy and history as a historian of religion, civilization, and philosophical systems , literature, arts, education.

Sciences that study the physical, physiological, mental and spiritual characteristics of a person were classified by K. D. Ushinsky as individual anthropology. Another set of anthropological and pedagogical sciences should consist of sciences that study human society for pedagogical purposes. By analogy with individual anthropology, we could call them public or social anthropology.

Accordingly, the training of teachers seemed more universal to K. D. Ushinsky: “If pedagogy wants to educate a person in all respects, then it must first get to know him in all respects.” He believed that special pedagogical or anthropological faculties should be opened at universities. These faculties would have the main goal of “the study of man in all manifestations of his nature with a special application to the art of education.”

Until 1917, “Pedagogical Anthropology” by K. D. Ushinsky was reprinted many times and was used as the main manual in pedagogical educational institutions. During the Soviet period of development of pedagogical science, K. D. Ushinsky’s ideas about educational anthropology were firmly forgotten, and the mass publication of his pedagogical works was carried out only in 1988-1990. Pedagogical anthropology as a system of human science disciplines was not created in our country.

Anthropological ideas are being actively developed in the dawn of K. D. Ushinsky. Man as a subject of education. Experience of pedagogical anthropology // Pedagogical works: In 6 volumes. M., 1990. Vol. 5. P. 9.

Right there. P. 15.

Chapter 1. Man and his knowledge of refugee pedagogy. In 1928, G. Nohl’s work “Pedagogical Human Science” was published, which substantiated the idea of creating a pedagogical anthropology, which should represent a synthesis of various approaches to man and serve as a theory of pedagogical activity. Upbringing (education) was understood by G. Nohl as an attribute originally inherent in human existence and was derived from the specifics of human existence, from the nature of the person being educated. He believed that a person is a plastic being, capable of self-development, of searching for his calling in the process of education. The educator will only be able to ensure the development of the student’s inclinations and abilities when he is provided with reliable tools taken from various human sciences. The diversity of human sciences should create a holistic pedagogical image of man.

G. Nohl laid the foundations and outlined the principles of the anthropological approach to human education. His followers developed and concretized the ideas of educational anthropology (O. Bolnov, V. Loch, G. Roth, I. Derbolav, A. Flitner, M. Langefeld, M. Buber, H. Wittich, G. Feil, etc.) .

The main thing for a pedagogical anthropologist is the question of the essence of man and his education. According to O. Bolnov, this essence cannot be understood as unchanging and given for all times: pedagogy should not be guided by a complete picture of a person, since this closes its view of the future. The “openness” of a person’s essence is the ideological basis of freedom of action for an educator. Teaching and upbringing are defined as categories of human existence and are not thought of outside of man.

An anthropological view of education should create a new type of pedagogy. Its main task should be to understand the essence of education from the standpoint of philosophical anthropology. For educational anthropology, the “open question,” as V. Loch believed, is the process of education, and it must understand the educational conditioning of man.

In the understanding of I. Derbolav, educational anthropology is one of the scientific disciplines in the system of sciences about teaching and upbringing of humans, a kind of theory of pedagogical activity. She studies and substantiates the possibilities of education in general. In addition to pedagogical anthropology, didactics and methodology have the right to exist. Pedagogical anthropology does not study specific pedagogical problems, but you 30 Section I. Subject and methods of psychology steps forward as a methodology for the sciences of education. At the same time, pedagogical anthropology generalizes biological, psychological, sociological data about human existence in the educational process.

G. Roth also understood pedagogical anthropology as an integrative science that generalizes various scientific knowledge about man in the aspect of education, including pedagogical knowledge. At the same time, educational anthropology is not a discipline, but a kind of core of general pedagogy, which incorporates scientific results about a person in the process of education. A special place in the system of anthropological and pedagogical sciences is given to psychology. According to G. Roth, the psychological study of education is to a certain extent equivalent to integrative educational anthropology. But there is a specificity of psychological and pedagogical views on a person and his upbringing;

psychology studies the real person, as he is in himself;

Pedagogy teaches what can be made of a person through education and how this can be achieved.

It seems appropriate to systematize and generalize the main ideas and achievements of educational anthropology:

1. Understanding education as not an Attribute - a necessary, integral sign of human essential, inseparable from being, as a directed process, the hundredth property of an object or the renewal and self-formation of a person.

phenomena, in contrast to cases It is noteworthy that education in pedagogical teahouses, transient in its gogic anthropology, is not understood as states.

as a function of society, the state, and as an attribute of human existence.

2. Derivation of the goals and means of education from the essence of man, the holistic image of which is covered in philosophical anthropology.

logy is a branch of science, 3. The permeation of the anthropological, systemic principle of all specific sciences of ideas based on man, included in the sphere of the mental category “man”.

tania, understanding them as regional anthropologies (historical, economic, biological, psychological, social, etc.).

4. Significant expansion of the range of traditional concepts of pedagogy, inclusion in the categorical apparatus of pedagogical anthropology of new concepts that reflect human essence and the sphere of personal relationships. Let's name some of them: “life”, “freedom”, “meaning”, “conscience”, “dignity”, Chapter 1. Man and his knowledge “creativity”, “spiritual planning”, “faith”, “hope”, “ event”, “meeting”, “crisis”, “awakening”, “risk”, “tragedy”, “anthropological space”, “anthropological time”, “self- M. Buber (1878-1965) formation”. Jewish religious 5. Description of specific conditions and philosopher;

believed the heads of the mechanisms of education with the anthropological attribute of human positions, from the standpoint of “Detocene existence, the “I - You” relationship, overcoming trism.” leftist antinomy 6. Discovery of the dialogical nature of “individualism - the stake of the educational process (M. Buber). lectivism."

7. Definition of childhood as the most valuable period of human life;

The child in pedagogical anthropology is not only a stage of ontogenesis;

it is the key to understanding the essence of man.

1. 4. Anthropological principle in psychology Anthropological principle in specific sciences The concept of psychological anthropology Psychological anthropology in the system of disciplines of pedagogical anthropology What does the anthropological principle mean in science? Does psychological anthropology have a right to exist? Why does psychological anthropology form the core of educational anthropology?

The anthropological principle in specific sciences The anthropological principle was positively received not only by representatives of the philosophical and pedagogical sciences.

The desire to include the category of man in explanatory schemes is characteristic of many specific sciences, the subject area of which has, as it were, turned towards man. The categorical structure of anthropologically oriented science was enriched with concepts and schemes borrowed from the humanities.

Currently, a number of anthropologically oriented disciplines have taken shape. Cultural anthropology explores 32 Section I. Subject and methods of psychology the features of the connection between man and culture: the structure of culture, cultural institutions, customs, traditions, life, languages, features of human socialization in various cultures and other problems. Social anthropology studies social structures and the interaction of people within them. Structural anthropology is a discipline that uses the techniques of structural linguistics in the analysis of culture and social structure. Biological anthropology studies man in his connections and relationships with the natural world. A specific set of problems is highlighted in legal, medical, and historical anthropology. We have already mentioned above such forms of non-scientific human knowledge as religious and artistic anthropology.

It must be assumed that one of the trends in the development of modern scientific knowledge is its humanitarization, the emergence of an increasing number of regional anthropology, and the integration of specific scientific knowledge into a holistic picture of the world. P. Teilhard de Chardin wrote: “True physics is the one that will ever be able to include a comprehensive person in a complete picture of the world” 19.

The concept of psychological anthropology Historically, the first form of psychology is the doctrine of the soul. What was later designated by the term “psychology” was at first a body of knowledge about the mental powers of man: the mind, feelings, desires, will, etc.

With the development of psychology, with its formation as an independent discipline (psychology separated from philosophy), its subject matter changed. Psychology began to be understood as the science of the psyche, the laws of its formation, functioning, change, and development. The psyche in general psychology is defined as a property of highly organized matter, manifested in the ability to reflect the surrounding world and ensuring the construction of an image of the world for the individual to regulate his behavior.

So, the subject of traditional psychology is the psyche. The psyche as a special “functional organ” is inherent in both humans and animals. Consequently, psychology cannot be understood only as a science about man. Researching my subject, obtaining facts, formulating patterns, building hypotheses and Teilhard de Chardin P. The Phenomenon of Man. M., 1987. P. 40.

Chapter 1. Man and his knowledge of theory, psychology is forced to remember the commonality of the psyche of animals and humans. First of all, this concerns general psychology. The need to retain the general leads either to erasing the qualitative differences between the psyche of animals and humans (a well-known direction in psychology is behaviorism, where the results of research into the psyche of animals were directly transferred to humans), or to ignoring the specificity of mental phenomena in humans and animals.

Currently, in psychological science there is no direction that is directly focused on the study of human psychology itself, although there is a special branch of psychology that studies the psyche of animals - zoopsychology. An attempt to reduce the science of human psychology to ethnopsychology, to the psychology of peoples and races, is completely wrong, since it does not consider the subjectivity of a particular person.

In addition, the once unified psychology was divided into a large number of separate branches of psychological knowledge.

The essentially holistic human psychology is thereby fragmented into many separate psychologies for the specific conditions of human life. For example, engineering psychology studies the mental characteristics of human interaction with technology, social psychology studies the mechanisms of interaction between people in social structures, etc. From these “psychologies” it is difficult to isolate a certain invariant, it is impossible to form a general idea of the actual psychology of a person.

There is a need to create a special discipline that studies human psychology in its specifics, focused on understanding the essential psychological characteristics of a person. This most important characteristic is the inner life of a person, his subjective world, which should become the subject of a new direction - psychological anthropology. Mastering such a discipline should provide an opportunity to understand a real individual both in various life situations and in joint activities.

Psychological anthropology in the system of disciplines of pedagogical anthropology As noted above, the main question of pedagogical anthropology is the question of the essence of man, the ways, means and sphere of its formation. Such an important area is undoubtedly education - a universal form of the human way of life. Like any other sphere of public life (economics, politics, law, medicine, art, etc.), education presupposes scientific justification, i.e. reflection of the conditions, features, structure, patterns and trends in the functioning and changes in the main components of education body sphere. Scientific support of education is implemented by a complex of disciplines. The main ones include philosophy, cultural studies, sociology, ethnography, history, psychology, physiology, etc. By being involved in the study of the sphere of education, the listed disciplines expand the subject area of their science with problems of education. New sections or branches of knowledge are emerging, for example, philosophy of education, sociology of education, history of education.

The main place in the new system of anthropologically oriented sciences of education should belong to psychology. In educational anthropology, this idea has been expressed more than once. The importance of psychology lies in the fact that it gives the teacher knowledge about the activity, consciousness, personality of a person, about the patterns, stages, phenomenology of its development, about the meeting of generations in the educational process, about the specifics of pedagogical management of the development of children, adolescents, and young men.

The psychological education of a teacher should therefore be as meaningful and professionally oriented as possible. Here psychology is an integral part of educational anthropology. The basis for a teacher’s psychological education should be the academic disciplines of the course we offer: “Introduction to the psychology of subjectivity”, “Development of subjectivity in ontogenesis”, “Formation of subjectivity in education”. Taken together, these disciplines make up the course “Fundamentals of Psychological Anthropology” - as a system of general psychological education for teachers. The basic component of psychological education in a teacher training university can be supplemented with psychological disciplines in the specialty profile and at the levels of pedagogical education.

“Fundamentals of Psychological Anthropology” can become the basis for didactics and methodology as a technology and technique for teaching, upbringing and shaping the consciousness and abilities of schoolchildren. Technology in education is reflection and awareness of the general principles and ways of working as a teacher in all educational processes. Methodology in education is a description of Chapter 1. A person and his knowledge of specific methods, methods, techniques of pedagogical activity in individual educational processes is what K. D. Ushinsky called “a collection of rules of educational activity.”

Psychological self-education Questions for discussion and reflection 1. Why do you think knowledge about man has not acquired the same general recognition and respect as knowledge about nature and society?

2. Imagine that an institute for comprehensive human science has been created. What specialists could work at this institute? How would they collaborate with each other?

3. Is it possible to agree with the statement that “pedagogy is applied psychology”? Can you find arguments for and against such a statement?

4. Is the series synonymous: anthropological psychology, psychological anthropology, human psychology? Are there specific semantic shades in each of the concepts?

Literature for reading Ananyev B. G. On the problems of modern human knowledge. M., 1977. Ch. 1.

Velik A. A. Psychological anthropology - the search for synthesis in the human sciences // Sov. ethnography. 1990. No. 6.

Levi-Strauss K. Structural anthropology. M., 1985.

World of Philosophy: A Book to Read. M., 1991. 4. 2. Section 5. “Man and his place in the world.”

About the human in man. M., 1991. Section 1. “Man in the system of modern scientific knowledge.”

Rozin V. M. Psychology and cultural development of man. M., 1994.

Teilhard de Chardin P. The Phenomenon of Man. M., 1987. Prologue;

Ch. III. Thought.

Ushinsky K. D. Man as a subject of education. Experience of pedagogical anthropology // Ped. cit.: In 6 volumes. M., 1990. T. 5. Preface.

Scheler M. The Position of Man in Space // The Problem of Man in Western Philosophy. M., 1988.

36 Section I. Subject and methods of psychology Chapter 2. SUBJECT OF PSYCHOLOGICAL SCIENCE 2. 1. Everyday and scientific psychology about man Phenomenology of the inner world of man The inner world of man in everyday psychology Differences between everyday and scientific psychology Every person outside the study of psychological science has an idea of human psychology, has knowledge of everyday psychology. What is the difference between the knowledge of everyday psychology and the concepts of scientific psychology? Why does a teacher need scientific human psychology?

Phenomenology of the inner world of a person The inner world is also called subjective, thereby emphasizing its belonging to a specific subject, since it is always a specific person who perceives, thinks, and experiences.

There is another designation for the internal, subjective world of a person - the psychological world. All these concepts in this context are synonyms. In everyday life, the concept of “human mental life” is also used to denote the reality of the inner world. A person’s mental life or his inner (subjective) world is a specific area of the science of psychology.

For a self-aware person, the presence of inner life is a primary and self-evident reality. Thoughts about the external world, experiencing the events of his life R. Descartes (1596-1650), self-awareness, inner feeling of the French philosopher and act for a person as a direct and non-mathematician, the ancestor of a mediocre proof of his sunik philosophy of rationalism. The main co-occurrences in the world. For example, the signs: “Discourse on the metaphysical “Cogito ergo sum” (“I think-tode,” “Metaphysical, therefore, I exist”) is a French reflection,” “The first philosopher R. Descartes points out philosophy.”

that thinking is the only criterion for the reliability of one’s own existence.

Chapter 2. Subject of psychological science The world of phenomena in the inner life of a person is extremely rich and diverse. In his consciousness, a person stores images of the world in which he lives, he has an idea of \u200b\u200bthe environment, understands and explains the natural and social worlds. In other words, a person has a worldview, a picture of the world and an image of himself (the image of the Self) in this world.

But a person’s image of the world differs from the image of the world created in natural science and social science. And not because for a given individual it is incomparably less complete, less adequate and dismembered. Human images, ideas and thoughts, in the words of psychologist A. N. Leontiev, are biased, they are permeated with emotions, feelings, experiences. The expression “human subjective world” has another connotation; human perception of the external world is a living, emotionally charged perception that depends on the subject’s desires and moods, which often lead to a distortion of the true picture of the world. It is impossible to imagine a person devoid of feelings and experiences. Our inner experience teaches us that objects that do not evoke an emotional response in our soul leave us indifferent and are perceived as an external background.

Psychiatry describes the condition of patients, figuratively called “emotional dullness.” It manifests itself in the fact that patients do not experience any desires or feelings. When patients are left to themselves, they are inactive, indifferent, weak-willed: they do not take any action on their own initiative, including to satisfy their organic needs.

It is the presence of higher feelings - shame, repentance, conscience, love, etc. - that distinguishes a person from an animal. It is interesting that the partiality of the human mind has become an insurmountable obstacle to the creation of artificial intelligence that reproduces human thinking. Smart cars can do a lot:

But reason and feelings do not exhaust the entire inner world of a person. A person thinks and acts for the sake of something;

the same event can deeply affect his feelings, or it can leave him indifferent. There is another layer of our mental life that explains the complexity of human behavior - this is the area of human desires, aspirations, intentions, interests, 38 Section I. Subject and methods of the psychology of needs. We always want something and strive for something.

Needs, interests, ideals constitute the driving forces of human behavior, the activity of his aspirations.

The inner life of a person is conscious. A person is aware of his thoughts, feelings, goals, and actions. In conscious volitional behavior, he exercises power over himself, subordinates some motives to others, and puts what is necessary above what is desired. In a person’s consciousness, other people, himself, and his place in the community are represented.

But a person is also faced with actions of which he cannot give himself a clear account, the driving reasons for which are not represented in his self-awareness. The human psychological world also includes unconscious phenomena. These include drives, automatisms, habits, and intuition. Each of us, to one degree or another, has thought about actions, the motive for which is not clear enough to us.

All the phenomena noted above constitute the psychological content of human life. Each of the mental processes contributes to the richness of the inner world and determines the specific manifestations of human subjectivity.

The psychological world of an individual person is unique and cannot be repeated; it is given to him in direct experience.

Inner life is what is experienced by a person, what constitutes his personal subjective experience. But perhaps the psychological world is closed in itself, is only a collection of phenomena of consciousness, invisible to others? Then what is the experience of a person’s inner life? Where does it come from? How is human subjectivity formed?

The inner world of a person in everyday psychology The permeation of a person’s everyday life with many psychological connections and relationships with other people represents the basis for the emergence of the so-called everyday psychology. Everyday psychology is also called pre-scientific, thereby emphasizing that it precedes psychology as a science. However, both of them exist simultaneously. The bearers of everyday psychology are specific people;

Each of us is a kind of everyday psychologist. Of course, all people differ in terms of psychological insight and worldly wisdom. Some are very insightful, capable of penetrating into a person’s mood, state, and intentions by subtle nuances (expression of the eyes, face, posture). Others do not have such abilities and are less sensitive to the internal state of their interlocutor;

their psychological experience is not so rich. It has been noted that there is no strict relationship between psychological insight and a person’s age: there are children who are well versed in the subjective properties of peers, parents, and teachers, and there are adults who poorly understand the internal states of other people.

The basis of everyday psychology is joint activity, communication, and real relationships between people. The source of everyday psychology is always those people with whom we come into direct contact. The need to coordinate one’s actions with the actions of another, to understand not only the meaning of the words of speech, but also the context of the statement, to “read”

in the behavior and external appearance of another, his intentions and mood encourage a person to highlight and record the many-sided manifestations of inner life.

Initially, knowledge of everyday psychology exists inseparably from human activity and behavior; specific psychological knowledge is, as it were, woven into the living fabric of action and deed. Subsequently, both methods of practical action and subjective states are reflected, begin to exist in human speech, and are recorded in language. In linguistic meanings, the objectification of a person’s inner world occurs. In the word, subjective experiences seem to be separated from their carrier and become accessible to analysis and comprehension.

We encounter this feature of everyday psychology every day. Our language contains a large number of words denoting mental facts and phenomena. Many of these words form the conceptual structure of scientific psychology. Of course, the content of the terms of everyday psychology and psychological science differs significantly. But nevertheless, a person who begins to master the science of psychology, as a rule, has his own idea of psychology, his own image of a person, formed in life experience.

40 Section I. Subject and methods of psychology For example, an initiation rite associated with a change in social status (knighting in the Middle Ages, confirmation as initiation into the ";

churches among Catholics and Protestants, ordination, coronation, etc.) or with a change in who A. S. Makarenko (1888 - racial group (transition of a teenager to a full-fledged 1939) - domestic adult life in primitive cultures), teacher, The creator of the pedagogy is also based on a subtle knowledge of the human psychological system of education. Objects and rituals included in initiation and re-education into ciation perform a psychological function in accordance with the higher introductions of a person into a new life, fix in the values of human consciousness the significance of a new position, according to the hostel, where individuals can master a new social role. Isnost' and the collective are used by A. S. Makarenko during re-education?

12 Section I. Subject and methods of psychology

Social form of human life

Human - social being, lives in a community of his own kind. He is included in the system of connections and relationships with other people, takes his own position in it, has a certain status, and plays various social roles. It is living together with other people that leads to the emergence of personality as an integral characteristic of a person. Personality is a way of life and action, manifested in the free and creative determination of one’s place in the community, in independent actions, in accepting responsibility for the consequences of one’s social actions. Personality is always a certain position.

A purely human form of life is a community such as the family. Animals also form stable pairs and take care of their offspring, but they are created solely for the purpose of procreation. Baby animals part with their parents quite early and forget them. Animals do not have intergenerational connections. It's different for people. A person has the longest childhood. Children always remain children for parents. According to the apt and succinct definition of psychologist K.K. Platonov, a person is a creature that has grandparents.

Another specifically human form of community is the various club associations. A club is a voluntary and desirable association of people with similar interests. In the club, people appear to each other as equal individuals. Here a person satisfies specifically human spiritual needs: communication and self-expression. At a certain stage of life - during the period of growing up - a person acutely feels the need for joint social activities, for joining communities organized on common values.

The way of life of human society is communication. “Human essence,” wrote L. Feuerbach, “is present only in communication, in the unity of man with man, in unity based only on the reality of the difference between I and You”4.

Man lives in the world of culture, which, according to the figurative expression of philosophers, constitutes his second nature. Behavior

4 Feuerbach L. Basic provisions of the philosophy of the future // Selected philosophical works. M., 1955. T, 1, P.203.

a person from a very early age is regulated by the values, norms, traditions, and rules accepted in a given culture.

We especially emphasize that the words “cultural
We especially emphasize that the words “cultural
ra" and "education" are closely related		L. Feuerbach (1804-1878)
together. Cultured person -		German philosopher
he is an educated person, brought up		terialist. Feature
he is an educated person, brought up		his materialism was an-
based on the image of Man, the ideal		his materialism was an-
based on the image of Man, the ideal		tropology, which he
of this culture. Before the revolution in		tropology, which he
of this culture. Before the revolution in		believed as “the only one,
Russia published an art series		universal and supreme"
	"Images of Men" which	subject of philosophy.
	is dedicated to the biography of the ray-
	is dedicated to the biography of the ray-

our sons and daughters of the Fatherland. It was aimed primarily at the younger generation. Education as training, upbringing, formation is the main cultural form of human existence, it lies at its basis. Without the transfer of cultural patterns and ways of human interaction with the world, carried out in the educational space, it is impossible to imagine human life.

Along with education, culture includes such forms of human activity as science, philosophy, art, religion, ethics, politics, economics, etc. All these forms of human activity constitute the content of material and spiritual culture. Any form of culture is an expression of “the intrinsically human in man.” Studies in philosophy and science clearly demonstrate a person’s rationality, his ability, in principle, to comprehend the essence of the objects of the world and himself.

Art is built on a person’s ability to aesthetically enjoy the beautiful, on a non-utilitarian perception of the surrounding world. L. Feuerbach wrote that only to man “aimless contemplation of the stars gives heavenly joy; only he, at the sight of the brilliance of noble stones, the mirror of water, the colors of flowers and butterflies, revels in the mere bliss of sight; only his ear is delighted with the voices of birds, the clink of metals, the babble of streams, the rustle of the wind... "5.

5 Ibid. P.292.

14 Section I. Subject and methods of psychology

as a means. The great humanist writer F. M. Dostoevsky expressed this idea extremely sharply in “The Brothers Caramazo-

	out”, rejecting the very possibility of
I. Kant (1724-1804) -
	pursuit of universal happiness,
German philosopher, born
head of the German class

sical idealism. Once-
	Unconditional priority			values
worked on the doctrine of anti-
nomicity of human-	specific		person
mind and formulated	abstract ideas are inherent in religion
the principle of self-worth	healthy, Christian worldview.
the personality of each individual,	A person in a relationship with God is still
which cannot be used
		anthropological theme.
sacrificed even in
	century is the only creature on earth
the name of the good of the whole society.
	le, who has the idea of God, who
believes in something higher than	he himself, the beginning, in the divine occurrence

walking of the world. Cicero also wrote that there is not a single people so rude and wild that they do not have faith in God, even if they do not know his essence. The essence of man is highlighted in a special way in his relationship to the divine.

In all these forms of culture we find the core characteristic of a person - his active, transformative and creative essence.

Man as a mental and spiritual reality

A specific feature of a person is that he has a kind of double life: an external, directly observable, and an internal, hidden from prying eyes. In his inner life, a person thinks, plans, and conducts an internal dialogue with himself. The inner life of a person is a special world: the world of thoughts, experiences, relationships, desires, aspirations, etc. The subjective world of a person is complexly organized, it is limitless in space and includes all dimensions of time: past, present, future and even eternal. Only a person can look into tomorrow, dream, live in the future, build a perspective for his life, preserve the past and measure himself with eternity. It was precisely this feature that F. Nietzsche had in mind when he aphoristically said that man is an animal capable of making promises.

The human subjective world is a world of consciousness and self-awareness. In consciousness, a person is able to cognize the essence

M. Scheler (1874-1928) - German philosopher, one of the founders of axiology, sociology of knowledge, and philosophical anthropology.

objective world, to understand it and at the same time know about what he knows or does not know. The subject of consciousness can be the person himself, his own behavior and internal experiences. Consciousness here takes the form of self-awareness. But the subject of consciousness can also be consciousness itself, its patterns, mechanisms, concepts, etc. At this level consciousness takes the form reflective consciousness.

But in all these cases there is a common fundamental feature - in

In consciousness, a person seems to go beyond himself, taking a position above the situation. M. Scheler said this very precisely: “Only a person - since he is a person - can rise above himself as a living being and, starting from one center, as if on the other sidespatiotemporalworld, to make everything the subject of one’s knowledge, including oneself.” 6 .

In his consciousness, a person discovers the meaning of his actions, actions, behavior, his life. Human life, by definition, is meaningful. A person cannot live without meaning. Without subjective meaning, human life loses its value. The famous Austrian doctor and psychologist W. Frankl, in his book “Man’s Search for Meaning,” convincingly showed how important the problem of the meaning of life and its search occupies in a person’s life. He substantiated a special direction in psychocorrection - logotherapy, i.e. helping a person find meaning in life.

The human conscience is connected with the semantic sphere of personality. Conscience is a person’s internal judge, indicating the true motive of a person’s action, its meaning. And if an action committed by a person diverges from his moral principles, from his idea of what is proper, the person experiences pangs of conscience. The meaning of life, highest values, moral feelings and experiences, conscience are manifestations of human spirituality. Spirituality is the deepest essence of humanity

human being as a generic being.

The image of man we have presented is far from complete. But even in his incomplete image, he appears before us with many faces: as a natural, bodily being, as a social individual, as a participant in the cultural life of society, as a subject of creative and conscious activity.

In reality, we are always dealing with a specific living person.

6 Scheler M. The Position of Man in Space // World of Philosophy. M., 1991. P.84.

As a human being and on an everyday level, we combine its various manifestations into a holistic view, and build our opinion about it.

For the psychological understanding of a person, this circumstance has a special meaning. It is no coincidence that a person’s subjective reality is referred to as his inner world. This is truly a complexly organized, internally coordinated, developing integral world. And if, for example, a teacher builds his actions and relationships with a specific student on the basis of highlighting only individual aspects of his subjectivity, then he thereby enters into an impersonal-formal, utilitarian-pragmatic relationship with him. The productive activity of a teacher needs to be supported by a holistic understanding of human psychology.

How is pedagogical practice possible that maintains the integrity of the child? Is it possible to have a holistic knowledge of man in science and culture?

1.2. Man in the projections of scientific-philosophical and extra-scientific knowledge

Man in the special sciences Philosophical analysis of the human phenomenon Christian anthropology Portrayal of man in art and literature

Person in special sciences

Scientific knowledge, in principle, does not provide a holistic picture of man. By its very essence, science is focused on the presentation of specific aspects of an integral object. Therefore, any of the human sciences - biology, psychology, sociology, cultural studies, history, etc. - does not consider the person as a whole, but examines him in a certain projection.

Another reason for the difficulty of holistic scientific knowledge of man is that science is focused on constructing

Paradigm - general principles of scientists’ activities, certain cultural standards, standards that serve as models for solving research problems.

ideal models, identification of general patterns, description of types, and man is a being unique and inimitable. True, this limitation is fully characteristic of the natural science paradigm in the study of man. But in human science there is also a humanitarian paradigm that seeks to overcome the one-sidedness of natural science and focuses on the integrity and uniqueness of man. How much is it in

In principle, it is possible that we will specifically discuss it in the topic “Methods of psychological cognition of a person.” Here we note that the classical scientific view of man is one-sided. The possibilities of synthesizing approaches, methods, and research results of various human sciences require special discussion.

Philosophical analysis of the human phenomenon

Philosophy claims to build a holistic idea of man. It poses extremely fundamental questions of human existence. The problem of man's place in the world, the relationship of man to the world and the world to man, the problem of the ultimate foundations of human cognition and action are central to the philosophy of man. Philosophy explores the generic essence and purpose of man, his difference from animals, existence in nature, society, culture, studies the problem of life, its meaning and value, death and immortality. Philosophical knowledge about man has an axiological status, that is, a value-based and ideological status.

However, philosophical concepts in which a person is considered as part of a system cannot claim to create a holistic image of a person. This is first of all naturalistic concepts, understanding man as a part of nature. it's the same sociological concepts, deducing the essence of man from the social structure of society. “The sociological worldview,” wrote N.A. Berdyaev, “can display humanity on its banner, but in it one cannot find any relation to a specific person. The primacy of society over man, over the human personality is affirmed.”7

7 Berdyaev N.A. Existential dialectics of the divine and human // World of Philosophy. M., 1991. P.50.

Teilhard de Chardin P.

(1881-1955) - French philosopher, scientist (geologist, paleontologist, archaeologist, anthropologist) and Catholic theologian. The doctrine of man was outlined by him in his work “The Phenomenon of Man” (1965).

Axiology - philosophical doctrine of values; axiological - having a value meaning.

It should be pointed out that in the Marxist ideology that dominated our country, a person was understood as a product of social relations, a cast of the society in which he lives. The essence of man, according to K. Marx, is the totality of all social relations. The real nature of man is dissolved

was reflected in the variety of social phenomena (economic, political, industrial, etc.) through the prism of which it was viewed. On this occasion N.A. Berdyaev very accurately noted: “...Marx begins with the defense of man, with humanism, and ends with the disappearance of man in society, in the social collective”8.

A special approach to the problem of man, to the creation of his holistic image, is presented in those philosophical teachings that can be defined as philosophy of man.

It is traditional here to compare humans with highly organized animals and highlight the essential characteristics of the human way of being. Philosophers are quite unanimous in the opinion that the boundary separating man from animals is consciousness, or rather reflective consciousness. The animal hears, sees, feels the world around it, i.e. knows him. But it does not know what it hears, sees, feels, - it is unaware of its knowledge. Only a person can do it himself

yourself, your inner world as an object of consciousness. Reflection not only distinguishes a person from an animal, it makes him different in comparison with him. “Reflection,” wrote P. Teilhard de Chardin, “is the ability acquired by consciousness to focus on oneself and master oneself as an object that has its own specific stability and its own specific

meaning - the ability not just to know, but to know oneself; not just to know, but to know that you know”9.

The appearance of reflection marks the emergence of a person’s inner life, opposed to external life, the emergence of a kind of center for controlling one’s states and desires.

8 Ibid. P.51.

9 Teilhard de Chardin P. Human phenomenon. M., 1987. P.136.

mi, i.e. the emergence of will, and therefore freedom of choice. A reflective person is not attached to his own drives; he relates to the world around him, as if rising above it, and is free in relation to it. A person becomes the subject (owner, leader, author) of his life. Reflection with

defines a person’s generic feature; it is another dimension of the world.

Human philosophy believes that another generic ability is

active mode of its existence. Marxist philosophy connects the origin of man with the transition to work activity, to a purposeful transformative impact on the world around him through the tools of labor. This issue is specifically discussed in the work of F. Engels “The Role of Labor in the Process of Transformation of Ape into Man.”

The essential ontological basis of human life is society and culture. In philosophy, these forms of human life are considered as independent and self-sufficient entities. At the same time, a person is initially conceived in an integral sociocultural context: thereby eliminating the problem of the time sequence of the appearance of activity, society, consciousness, language, and culture. All these characteristics of human existence arise and develop simultaneously. At the same time, each of the essential definitions of a person is specific and cannot be reduced to any other.

In the process of living together, people develop socially supported and reproducible examples of material and spiritual culture, values and norms of human-human relations, and the basic conditions of life. Understanding culture as a system of spiritual values and ideal standards distinguishes it from society: if society is a system of connections and relationships between people (a form of organizing people’s lives), then culture is a way of entering society and the very content of social life.

Philosophical understanding of society and the culture of society is a necessary prerequisite for reasonable activity in the field of education.

calling. After all, “the creation and functioning of culture as a specific social phenomenon,” writes V.V. Davydov, “is aimed at the development of human individuals”10. Culture is the measure of humanity in a person. Psychology, in describing the course and results of the formation of a person’s inner, subjective world, proceeds from the idea of the decisive role of an individual’s mastery of human culture. Bearers of cultural

Teachers act as norms and standards in education as a sphere of public life.

Christian anthropology

Christian anthropology is the study of whole person, its origin and its purpose in the world and eternity. The sources of knowledge and statements of Christian anthropology are the texts of the Holy Scriptures, the experience of faith of Christian ascetics, the teachings of the Church Fathers, and the works of theologians. The peculiarity of the religious teaching about man is that it is not built according to the canons of rationalistic knowledge - the main place in it is occupied by faith.

Christian anthropology is the doctrine of the relationship between God and man: a person enters into dialogue with God as a living, unique personality with your prayers, supplications, experiences, with your whole being. Christian anthropology is a living history of God's relationship with people; she avoids abstract reasoning and idealization. This is its fundamental difference from scientific and philosophical anthropology. “...A living concrete being, this person,” wrote N.A. Berdyaev, “is higher in value than the abstract idea of goodness, the common good, endless progress, etc. This is the Christian attitude towards man”11.

According to Christians, man was created by God on the last day of the creation of the world - he is the crown of creation. God

10 Davydov V.V. Problems of developmental training. M., 1986. P.54.

11 Berdyaev N.A. Existential dialectics of the divine and human // World of Philosophy. M., 1991. P.50

created man in His own image and likeness. At the same time, the image of God is given to man, but the likeness is given. Christian anthropology distinguishes between the natural (biological) and supernatural (theological) spheres in man.

Of particular interest from the point of view of psychology is the teaching of Christian anthropology about the essence of man. Man is three-part and consists of body, soul and spirit. Ap. Paul says: “... The Word of God is living and active and sharper than any two-edged sword: it pierces to the dividing of soul and spirit, joints and marrow, and is a discerner of the thoughts and intents of the heart” (Heb. 4:12). In his bodily life, man is no different from other living beings; it consists in satisfying the needs of the body. The needs of the body are diverse, but in general they all boil down to satisfying two basic instincts: self-preservation and procreation. To communicate with the outside world, the human body is endowed with five senses: vision, hearing, smell, taste, and touch. The human body is animated by the soul.

The soul is the life force of a person. Animals also have a soul, but in them it was produced simultaneously with the body. In man, after the creation of his body, God “breathed into his face the breath of life, and man became a living soul” (Genesis 2:7). This “breath of life” is the highest principle in man, i.e. his spirit. Although the human soul is in many ways similar to the soul of animals, in its highest part it is incomparably superior to the soul of animals, precisely because of its combination with the spirit, which is from God. The human soul is, as it were, a connecting link between the body and the spirit, representing, as it were, a bridge from the body to the spirit.

Mental phenomena are divided into three categories: thoughts, feelings and desires. The organ with the help of which the soul carries out its mental work is the brain. Central Or-. The heart is considered to be the heart of feeling; it is also considered as a certain center of human life. A person’s desires are guided by the will, which does not have its own organ in the body. Soul and body are closely connected. The body, with the help of the senses, gives certain impressions to the soul, and the soul, depending on this, controls the body. Mental life consists of satisfying the needs of the mind, feelings and will: the soul wants to acquire knowledge and experience certain feelings.

Human life is not limited to satisfying the needs of the body and soul. Above the body and soul is the spirit. The spirit acts as a judge of soul and body and gives everything a special assessment,

psychological

anthropology

V. I. Slobodchikov E. I. Isaev

PSYCHOLOGY

PERSON

Introduction to the psychology of subjectivity

Moscow "SCHOOL-PRESS" 1995

Slobodchikov V.I., Isaev E.I.

C48 Fundamentals of psychological anthropology. Human psychology: Introduction to the psychology of subjectivity. Textbook for universities. -M.: Shkola-Press, 1995. - 384 p.

ISBN 5-88527-081-3

This book is the first in the educational complex - “Fundamentals of Psychological Anthropology” (the second is “Psychology of Human Development”; the third is “Psychology of Human Education”).

The first book outlines the subject, history and methods of human psychology, describes the forms and ways of his existence in the world, presents the main images of subjective reality - individual, subjective, personal, individual and universal. The book concludes with a dictionary of basic concepts and a course curriculum.

The manual is addressed not only to teachers and students of pedagogical universities, but also to colleges, lyceums and all specialists in the humanities.

Dedicated to the outstanding Teacher-Humanist Konstantin Dmitrievich Ushinsky

K.D. Ushinsky was born in the center of Russia, in Tula, in 1824. All 46 years of life allotted to him by fate were years of ascetic labor in the field of education for the benefit of the Motherland and each of its citizens. The main goal of K.D. Ushinsky’s life was the theory and practice of Human Education. All his works on philosophy, psychology, pedagogy, physiology, his literary works served the purpose of creating a school that would develop the mental and spiritual powers of a person, realizing his highest purpose. He is rightfully considered the creator of the public school

in Russia.

TO. D. Ushinsky took his rightful place among the great teachers of the world. Like any genius, he is inexhaustible. His pedagogical system has not yet been fully described and comprehended. Many of his ideas and developments are not in demand in life. The authors believe that now is the time to rethink, research and develop the pedagogical heritage of the great Russian teacher. Our book is a modest contribution towards this goal.

The proposed textbook “Fundamentals of Psychological Anthropology” is a basic course on general psychological training of teachers and consists of three parts: “Human Psychology (Introduction to the Psychology of Subjectivity)”; “Psychology of human development (Development of subjective reality in ontogenesis)”; “Psychology of human education (The formation of subjectivity in educational processes).” The manual attempts to take a holistic psychological view of the reality of human existence in all its dimensions. We are convinced that this view is the most adequate and

fundamentally significant for the activities of a teacher, for the implementation of modern educational goals, for solving problems of the development of human subjectivity in educational processes.

The starting point for us in designing and developing a training course in psychological anthropology was the ideas of the founder of Russian anthropological and pedagogical science, K.D. Ushinsky, about pedagogy and the training of professional teachers. In his fundamental work “Man as a Subject of Education. The Experience of Pedagogical Anthropology,” he substantiated the content-heuristic understanding of pedagogy. Pedagogy, according to K.D. Ushinsky, is not a branch of knowledge, but a practical activity that needs scientific justification. Sciences included in the justification and understanding of pedagogical activity become pedagogical and acquire pedagogical status. K.D. Ushinsky gave the general name of such sciences - “pedagogical anthropology”. Anthro-

Pology is the study of man as a biological species. Pedagogical anthropology is the study of a person becoming in the field of education. Accordingly, teacher training should be aimed at “the study of man in all manifestations of his nature with a special application to the art of education” 1 .

K.D. Ushinsky assigned a special place to psychology in the structure of the disciplines of pedagogical anthropology. He wrote: “Psychology, in relation to its applicability to pedagogy and its necessity for a teacher, occupies first place among the sciences”2.

However, in our opinion, psychology only corresponds to such a high purpose when it is adequate for

dachas of human education, professional activity of a teacher, meets the trends in the development of modern humanitarian and pedagogical thought.

1 Ushinsky K.D. Pedagogical works: In 6 vols. M., 1990 Vol.5. P. 15.

2 Ibid. P.35

We believe that a textbook should present the subject being studied in its entirety. This is possible provided that the material is presented in a sufficiently generalized and concise manner. The purpose of the textbook is to introduce the reader to the area being studied, to systematically present the most significant trends and positions in science. The authors did not set out to create an encyclopedia on psychology, but sought to outline a problem space in which the reader can move independently. The content of the textbook should encourage dialogue, reflection, asking questions and finding answers to them. The “Psychological Self-Education” section, which ends each topic, is intended to help him in this.

In our material, we deliberately did not follow the logic of psychology as a science. The selection, synthesis and presentation of psychological knowledge were built taking into account and reflection of the tasks that teachers have to solve in modern society, in their professional activities.

The first part of “Fundamentals of Psychological Anthropology” is “Human Psychology. Introduction to the Psychology of Subjectivity" - has the goal of systematically presenting modern ideas about the nature of human psychology, its specificity, structure, phenomenology, dynamics, development, as well as presenting a system of categories and concepts with the help of which psychological science tries to express all the diversity of manifestations of human reality. Subject of study - the inner, subjective world of a person; a person in the manifestations of his individual, subjective, personal, individual and universal properties; in the system of his interrelations and relationships with other people. The goal of this part of the course is to show the complexity of a person’s mental and spiritual life, to create a holistic image of human psychology, and to form a future teacher’s interest in knowing another person and self-knowledge.

Understanding and knowledge of human psychology, the conditions for the development of subjective reality will, in turn, form the necessary basis for building a professionally competent pedagogical process, for identifying mechanisms of communication and cooperation between teachers and students, and ultimately for achieving goals developmental education. All this will be included in the content of the third part of the general course - “Psychology of Human Education”.

We are aware that some of the provisions and premises we put forward may turn out to be controversial and insufficiently reasoned. One can expect criticism from experienced psychology teachers about the lack of substantive and detailed descriptions of various properties of human psychology. Beginners in the systematic study of psychology

chology students of pedagogical institutes and universities can reproach us for the excessive complexity of the text of the textbook or the content of its individual chapters; as a rule, this is a consequence of the objective complexity and scientific lack of elaboration of the problems under discussion.

We address these questions to psychologists, psychology teachers, educators, and students of pedagogical universities. We ask you to express your comments about the textbook “Human Psychology. Introduction to the psychology of subjectivity" and about the whole concept of the course on psychological anthropology in general. Send your assessments, wishes and suggestions to the Shkola-Press publishing house.

SUBJECT AND METHODS OF PSYCHOLOGY

Chapter 1. MAN AND HIS KNOWLEDGE

1. 1. Human phenomenon

Man as a natural phenomenon Social form of human life Man as a mental and spiritual reality

What is a person and how does he manifest himself? What is human essence? What is the place and purpose of man in the world? What is the meaning of human life? What is human in a person?

The questions posed above can be classified as eternal. Each new generation of people, each person rediscovers them, formulates them for himself, tries to give his own version of the answer. Without an image of a person, without an understanding of his essence, meaningful humanitarian practice and, first of all, pedagogical practice is impossible. For a teacher, knowledge about a person and his development constitutes the very essence of his profession.

Man as a natural phenomenon

The first thing to note when describing human phenomenon

ka. There are attempts to describe a person only on the basis of his sensory bodily features. There is a well-known ironic definition of man, coming from antiquity, as a bird without feathers, emphasizing the illegality of reducing man

N. A. Berdyaev (1874-1948)

Russian religiousphilosopher-existence-sheet; asserted the primacy and absolute value of freedom in human existence. Main works: “The Meaning of Creativity”, “The Kingdom of the Spirit and the Kingdom of Caesar”, “Self-Knowledge”.

to only one property - upright walking. An artistic illustration of the futility of defining a person by his external signs is Vercors’ novel “People or Animals?”1.

There is a well-known expression about man as the crown of nature. It emphasizes that man is part of nature. Man is a living being and, like any animal, has an organism, a body, is in relationship with the natural world, and is subject to its laws. Each of us is convinced every day that man is an organic being, experiencing so-called organic needs: food, warmth, rest, etc. Our mental well-being depends on natural phenomena: it is of one quality on a warm sunny day, another on a cloudy and cold day. Atmospheric phenomena affect our condition, mood, performance, and productivity. Information about unfavorable days for people, regularly published in the press, is based on the phenomena of human meteorological dependence.

The human body - its form, structure, functioning is a continuation of the evolutionary series; it is in many ways similar to the body of higher primates. At the same time, a person has a quality

but different from all other living beings. “Man,” wrote N.A. Berdyaev, “is a fundamental novelty in nature” 2. The human body is a cultural body; it is spiritualized and subordinated to the highest goals of man. "The shape of the human body, the face of man is spiritual" 3 .

Human organic needs are fundamentally different from the needs of animals. They are satisfied with other objects, in other ways, and most importantly, they are culturally conditioned. But the fundamental difference between a person is free attitude to experiences of organic needs. With the help of will, a person can block the sensation of hunger and thirst, overcome feelings of fear and pain, if this is necessary to achieve personally significant goals.

1 Vercor. Favorites. M., 1990.

2 Berdyaev N.A. On the purpose of man // World of Philosophy. M., 1991. P.56.

3 Berdyaev N. A. Existential dialectics of the divine and human // World of Philosophy. M., 1991. P.53.