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Established educational practice and its perspectives in the contemporary Russia

In the XVII century, J. Komensky noted that all people had such a strong aspiration to open schools, which the history of the previous époques does not show.

Thanks to this, all the languages and all folks gained so many books, that they got into the hands of peasants, women, when earlier they could be seen only by the educated people (Komensky J., 1997). In fact it should be mentioned that that time was brightly designated by the tendency to the universal

education, mankind aspiration to education.

The question arises what “mankind” is. To answer it, nobody of the

contemporary philosophers unites the notion “mankind” with the category “subject”, so to say mankind is an object, related to the objective world as the secondary phenomenon in the social world.

Of course, the word “object” does not mean for us that mankind is absolutely independent from “subject” as a category, and means only the peculiarity of understanding “cognition” and “objective reality”. In other words, the existential subject is not in the objective reality, but it is objectified owing to the force of certain circumstances. In this case the main reason for it is the principle of historicism when the forces, called mass, come into history. N. Berdyaev mentions that “Mass was not

allowed at the proscenium of history to the apparent active role in the past. But history was always created from within, meaning mass or what I call the social routine, history was always based on the great number, on groups” (Berdyaev N., 1994). Consequently, “revealing” of the treats of “mankind” is possible in the historical process, its deeds and their results.

Meaning modern times, P. Teilhard de Chardin wrote about “Movement of mass”. They are not hordes, coming out of the northern forests and Asian steppes.

This is the scientifically collected “a human billion”. The human billion standardized at the factory, motorized human billion. All this leads only to the awful slavery. A crystal substitutes a cage. We see an anthill instead of brotherhood and mechanization, which as if inevitably comes out of totalization instead of the expected change of consciousness” (Teilhard de Chardin P., 1987).

As a result, P. Teilhard de Chardin regards this process in relation to the notion

«materialization», when, despite its concealed final aim, there is the subordination of the newly formed multitude, according to the law of large numbers. And “material” is not just a number, mass, but force. That is why it is quite logical to define mankind as force. “Mankind”, - as P. Sorokin considers, - is the new force of the world. This force is growing more and more; it defines the area of its existence and more and more extends this area” (Sorokin P. 521).

All this is justified merely by the fact of historicity. As philosophers consider, the foreseen mankind has no future, developing as the result of evolution, becoming alive outside the human community. All this is regarded as “the space roots”, “special physical substrate” and, finally, the specific human nature. But the fact is that people unite. Something that was demanded by the human nature was brought into the social surroundings and really materialized as some physical factor – the power of mass. P.

Teilhard de Chardin attaches importance to this fact, discharging “mankind” with the following words: “Forces, coming outside or appearing from within more and more bring us together, lose any visibility of randomness and danger of inconstancy for us, who know the sizes and the structure of the world” (Teilhard de Chardin P., 1987).

Consequently, “humanity” is a logical objective phenomenon in its essence, as only in the individual limits, the subject, represented by a man, cannot develop: first, in this case he faces randomness, second – inconstancy.

Humanity at the same time is characterized by the demand which it puts forward through history: to give “a new curriculum” of vital functions, where only “the image” of a man can be measure and concentration. According to this approach, it is important that the revaluation of life values happens, when the “former” man (“yesterday’s” man) moves mankind forward “above” him as the measure of power, sense, aim of everything that happens on Earth, because “pretersensual”,

“other-worldly”, “heavens” is a peculiar power, not accessible for him, but constantly worrying.

As a result, mankind simply leaves a man of the previous values, it outbids him.

However, here the note of M. Heidegger is more appropriate, that mankind is even more than the aim; “…mankind is just the experimental material, awful excess of failures… (Heidegger M., 1993).

Provision of higher and unconditional self-development of all mankind abilities for its unconditional domination over the Earth is the stimulus that moves all people and supposedly guarantees the reliability of their methods in the achievement of the defined aims. The binding law set on purpose, naturally works in various relations.

Human intellect and its law (the Enlightenment) or the factual reality, arranged and ordered according to the norms of such intellect (positivism), can be binding. The harmonic development of a personality can be binding (on the example of socialism) or upbringing on the ideals of humanity (on the example of the Western Europe).

Ideas can also be binding: nation flourishing, basing on itself; “proletarian of all countries” and so on, that is finally the creation of such “types” of mankind, which find its essential image not in “an individual” but “in the mass”.

As a result of this, the human being is in interpretation of the idea where the objective starts: “in power”, “in the mass”, where the course of the whole historical process changes. Here can be logically noted the fact that this transformation is the turn: subjectiveness is not just unlimited; it now manages different limits and

non-limits (Heidegger M., 1993). Not the subjectiveness of the subject firstly changes the human essence and position among the objective reality, but the new power.

World discovery, exploration, depiction, predominance – everything, the man ventures, just levels his essence, dissolving him in the abstract mankind. However, just “mankind”, as it is represented by various types, reveals the fully organized order and ensuring of every possible planning in its sphere. These spheres turn into

“systems”, “departments”, and “sectors”. The educational “system” is just a plan, an organized part of the oriented “leading activity”. At the same time, state and social institutions were always created for the masses, and quantity always presses quality.

Thus, “the mass” is represented by “crowd”, “society” and so on. As a result, mankind is the sum of people, not divided by their belonging to different layers of society, activities or other qualities. The characteristic of the mass is its force, expressed by a bigger or a smaller number. However we should remember that the quantity measures both material and spiritual “base” of society. In this sense “a man” means either a definite mankind or mankind in common. Mankind life is moral settings, education in the integral cultural surroundings, development of the creative forces, social consciousness and many others.

Humanity as historically present actually chooses its way to education. In the XVII century, J. Komensky writes a wise book, where he describes “Treatise on the Universal Improvement of Human Affairs” (Komensky J., 1997). The scientist, pedagogue, philosopher asks: “What are the human cares, that the world (so to say mankind) spends its best forces? The answer is the pursuit of the wealthfare, honor and enjoy. Who is it not clear for that the crowd puts here the basement of its

happiness” (Komensky J., 1997). According to J. Komensky, intellect of most people (as well as feelings) is full of dark illiteracy, “will does not aspire for welfare, but is attached to evil and the abilities of many people vegetate in inertness, making them the useless and onerous burden for earth” (Komensky J., 1997). Wisdom should be looked for in education and upbringing first of all. But this task is not obligatory and beyond the power of mankind (crowd, mass etc.).

Providing objective reality to mankind, as some mass, it is necessary to orient at the properties of involvement. J. Komensky also noted in his “Pansophiæ Prodromus”

that education does not correspond to the high aim, high spirituality, and high aspiration. Education is built on the principle: «Art is long, but life is short»

(Komensky J., 1997). At the same time the premises for education “the will for knowledge” and “the will for the eternal welfare” were changed by the “common human cares” (Komensky J., 1997).

Not to make a wrong interpretation according to such approaches, we should confess that mankind is the event in the human existentiality as a subject. And this

“event” manifest itself different from another, we mean a man. Due to this,

“mankind” enters the objective reality as something opposite to individual and at the sometime as comprehensive in a man. That is why mankind representing the objective reality is the expression of the things in existence. A man, in his turn, comes out to be “captured” by it and “involved” into these things in existence. This means that many things are already not in existence and do not function in the way they used to. However, despite this fact, education does not fall out of life, as the past, it is the presence in its inherent way, it is the ideal sphere, but it does not suit mankind due to this fact of being an ideal.

It concludes that the contemporary education and upbringing achieves a lot, but people are not satisfied by it, as it comes in for the overall criticism (Ortega y Gasset J., 1988; Pechchen A., 1985; Sorokin P., 1992; Scheller M., 1992; Jaspers K., 1991;

Lacroix J., 1971).

As we see, philosophers and scientists are interested in the factual absence of past and not existing present in the approaches to the notions of “man” and

“mankind”. That is why education, from their point of view does not correspond to a thought, an idea, representations and finally, an ideal sphere. Philosophers do not

accept the differences, rolling between “culture” and “civilization”, between spiritual and material, between dead tools of labor and theoretical expression of thoughts and so on. «We also clearly found - S. Frank writes –the difference and even opposition between the depth and intensivity of the spiritual life, on the one hand, and the extensive prevalence of its outer results and bearings on the other hand; between the real enlightenment and the burlesque of the outer scholarship; between the inner moral grounds of life and the officially declared mottos or the outwardly standardized legal and political relations; between the culture of spirit and the culture of body. We note that weakness of the spiritual activity often happens when there is the supremacy of the intensive economic, technical, political activity, inner emptiness and misery, among the realms of the material welfare and abundance of the outer interests, absence of the real intelligence of life when there is the strong rationality of its outer organization and the high level of the mental development (Frank S., 1990).

It should be noted that such a point of view unites practically all the

philosophers, who are connected to the analysis of education and the evaluation of its functions in the social life. The contemporary education is represented from the point of the role; it either plays or should play in relation to the needs of the social system.

In the society, there are open functions of this or that institution, when its aims and tasks are known. Education in its essence is represented at any social system as an open function: it can be connected to the conscious activity, which characterizes anticipation, premeditation of results and the way of its realization with the help of definite means.

We consider that an act of education and upbringing was initially like that, when the active essence represented the relationship of a teacher and a student, and the family was only a statistician.

Latent functions of education are connected to mankind, as mankind

is inexhaustible. Its aims and tasks always correspond to the époque and area, where history develops. Mankind is not concrete; it is the mental distraction from the line of processual properties: its essence is one of the designations of the human objective reality. The results of education are hidden (latent) in such a situation; they can be somehow foreseen, forecast, but not more than that, as everything is connected not to a definite thing – a man, but to an abstract, which the phenomenon “education” is.

Educational functioning in the frames of humankind is its orientation at the functioning of the whole (both in narrow and wide meanings). However elucidation of its mechanism and way of reproduction in the meaning of causality was not

practically researched in any philosophical system of knowledge or Pedagogy. That is why the idea of “the channels of the vertical circulation” of P. Sorokin cannot be left without attention. It represents the social movement, its mobility and the specific of

activity is represented as the social “stairs”, “lift” or “way”, where individuals move

“up” or “down”, so to say move from one layer of society to another (Sorokin P., 1992). School, along with army, church, governmental and political organizations, as well as professional communities are called among the channels of the social

circulation. “Institutes of education and upbringing, no matter what form they get, were the means of the vertical social circulation for the centuries “(Sorokin P., 1992).

As a result of this “mankind and education” is something different from “a man and education”. In the first case, “the vertical circulation” is an endless orientation, not limited by anybody or anything superior that is why the effectiveness has here the relative character. But here we assign primary importance to an individual that as a rule represents transparent settings and quite definite results.At the same time they are close to everyone as current questions and just questions “as the topics of the day”. These questions are often under the research of scientists and philosophers, when we speak about the essence of education and upbringing and their results. But being is not the thing in presence, but just as M. Heidegger mentions, - “quiet power of Possible”, and the consequent essence of possibility that can not only produce one thing or another, but realize something in the primary stage, that is to present the objective reality (Heidegger M., 1993).

As a result, we tried to perform with the current analysis that:

1) the idea of education is understood as the system of views, representing the phenomenon as tribute, veritable in the process of education;

2) on representing value and unconditional ideal, contemporary education however (as “the productive sphere”) demonstrates the strong opposition to the idea;

3) the representation of the social phenomenon is “captured” by the social needs and is volitionally held on as the base for deployment and realization of those aims and tasks, which serve to this or that society;

4) the oppositions of practice and idea are represented by the relationship of: a) ideal and rational, b) subjective and objective, c) freedom and necessity of an individual, d) subordination of education “power-knowledge”,

“power-power”, e) existence in frames of violence and management;

5) the achievement of the quality education and constructive socialization in the modern conditions demand for the change of the subject of education both in theory and practice;

6) the peculiarity of the contemporary purposes in the educational systems is the choice limit of not only means, but thinking process;

7) the existence of the predicted education, which grows into a human image.

As the whole, the views of education - ideas, methods and methodology - are

regarded by us as the aspiration for creation of a peculiar human sphere and

development in various areas, where the statements of praxiology would be pierced by the highest ideals and values.

Each historical period has its pivotal problem, performing the main contradiction.

The main problem of the beginning of the third generation, from our point of view, is the active interaction of civilizations in the process of the world society globalization and reconsideration of the traditional values and the transition of the society into а new stage of its development. Today, modernization becomes the imperative of the development of the Russian civilization, which is impossible without the constructive socialization of the Russian youth. The paradoxical combination of disproportions into the Russian multilayered society in the end of the XXth century leads to the criticism of the classical theories and the schemes of the linear development, making actual the work on their reconsideration and development of the interpreting models of the evolutional transformations in the XXIst century. Complex and contradictory processes, happening into the contemporary Russia and the whole world, provide the set of methodological and practical questions for researchers, which are linked to the consideration of the new phenomena, to the modeling and prediction of the

consequences of the global transformations and finally, creation of the socio-cultural paradigm of the Russian society.

There are some qualitative changes in the contemporary Russian society:

standards and values, referring to the inner personal characteristics of an individual, dominate over those, directed to the outer ones, to the interaction with other people, - they can be regarded as the increase of the individualistic subsidiary tendencies that correspond to the main strategic tendencies of the society development. But at the same time they are opposed to the low level of the communicative values, that proves its insufficiently formulated guidelines for the constructive interaction within our civil society.

Actually, that is youth that is the group of the social tensions in Saratov region.

Mainly it is connected to fact that youth is the active and creative part of the society.

And taking into consideration the constantly changing situation on the labour market, when some specialties lose their topicality, and their place is taken by the others, so that the market is filled by labour force either not in demand or unable to be

competitive – the most important socio-economical factors are decline and changes of the production structure, shortage of the systematical youth politics. Young specialists, graduating from universities and colleges – young specialists, looking for a job

according to their specialties often cannot find it due to the lack of demand for their specialty. It should be mentioned that Saratov is the city of students and there is a big amount of young people with higher education, it means that there is the excess of the

labour sources. That is why the question of the youth employment is very topical to decrease social tensions.

The topicality of the problem “Youth socialization in contemporary Russia” is defined by the necessity to perfect the theoretical researches in the sphere of the system transformation of the contemporary society during globalization process; by the creation of the Russian doctrine of the modernization in the XXI century; by the conceptual reconsideration of the contemporary stage of the Russian modernization taking into consideration risks, that are typical of the realization of the “pursuing”

The topicality of the problem “Youth socialization in contemporary Russia” is defined by the necessity to perfect the theoretical researches in the sphere of the system transformation of the contemporary society during globalization process; by the creation of the Russian doctrine of the modernization in the XXI century; by the conceptual reconsideration of the contemporary stage of the Russian modernization taking into consideration risks, that are typical of the realization of the “pursuing”

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