What is the axiological approach to education called? Monograph ""Axiological approach as a methodological basis of pedagogical research

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

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

The humanistically oriented philosophy of education is a strategic program for the qualitative renewal of the educational process at all its levels. Its development will make it possible to establish criteria for evaluating the activities of institutions, old and new concepts of education, pedagogical experience, mistakes and achievements. The idea of humanization presupposes the implementation of a fundamentally different direction of education, connected not with the training of "impersonal" young qualified personnel, but with the achievement of results in the general and professional development of the individual.

The concept of pedagogical values

The category of value is applicable to the human world and society. Outside of a person and without a person, the concept of value cannot exist, since it represents a special human type of the significance of objects and phenomena. Values are not primary, they are derived from the relationship between the world and man, confirming the significance of what man has created in the process of history. In society, any events are somehow significant, any phenomenon performs a particular role. However, values include only positively significant events and phenomena associated with social progress.

Value characteristics relate both to individual events, phenomena of life, culture and society as a whole, and to the subject carrying out various types of creative activity. In the process of creativity, new valuable objects, benefits are created, as well as the creative potential of the individual is revealed and developed. Therefore, it is creativity that creates culture and humanizes the world. The humanizing role of creativity is also determined by the fact that its product is never the realization of only one value. Due to the fact that creativity is the discovery or creation of new, previously unknown values, it, while creating even a “one-value” object, at the same time enriches a person, reveals new abilities in him, introduces him to the world of values and includes him in the complex value hierarchy of this peace.

The value of an object is determined in the process of its evaluation by a person who acts as a means of understanding the significance of an object to meet its needs. It is fundamentally important to understand the difference between the concepts of value and evaluation, which is that value is objective. It develops in the process of socio-historical practice. Evaluation, on the other hand, expresses a subjective attitude to value and therefore can be true (if it corresponds to value) and false (if it does not correspond to value). Unlike value, evaluation can be not only positive, but also negative. It is thanks to the assessment that the choice of objects that are necessary and useful to a person and society occurs.

The considered categorical apparatus of general axiology allows us to turn to pedagogical axiology, the essence of which is determined by the specifics of pedagogical activity, its social role and personality-forming opportunities. The axiological characteristics of pedagogical activity reflect its humanistic meaning.

Pedagogical, like any other spiritual values, are not spontaneously affirmed in life. They depend on social, political, economic relations in society, which largely influence the development of pedagogy and educational practice. Moreover, this dependence is non-mechanical, since the desired and necessary at the level of society often come into conflict, which a particular person, a teacher, resolves by virtue of his worldview, ideals, choosing ways to reproduce and develop culture.

Pedagogical values are the norms that regulate pedagogical activity and act as a cognitive-acting system that serves as a mediating and connecting link between the established public outlook in the field of education and the activities of the teacher. They, like other values, have a syntagmatic character, i.e. are formed historically and fixed in pedagogical science as a form of social consciousness in the form of specific images and ideas. The mastery of pedagogical values is carried out in the process of pedagogical activity, during which their subjectification takes place. It is the level of subjectivation of pedagogical values that serves as an indicator of the personal and professional development of the teacher.

With the change in the social conditions of life, the development of the needs of society and the individual, pedagogical values are also being transformed. So, in the history of pedagogy, changes can be traced associated with the change of scholastic theories of learning to explanatory and illustrative and later to problem-developing. The strengthening of democratic tendencies led to the development of non-traditional forms and methods of teaching. Subjective perception and appropriation of pedagogical values are determined by the richness of the teacher's personality, the direction of his professional activity.

Axiological approach

The axiological approach is characteristic of humanistic pedagogy, since a person is considered in it as the highest value of society and an end in itself for social development.
The attitude of a person to the world around him (society, nature, himself) is associated with two approaches - practical and abstract-theoretical (cognitive). The role of a link between the practical and cognitive approaches is performed by the axiological (value) approach.

Ideas of the axiological approach:
Outside of a person and without a person, the concept of value cannot exist, since it represents a special human type of the significance of objects and phenomena. Values are not primary, they are derived from the relationship between the world and man; values confirm the significance of what man has created in the process of history. Values include only positively significant events and phenomena associated with social progress.

Values themselves remain constant at different stages of the development of human society. Values such as life, health, love, education, work, peace, beauty, creativity, etc. are significant for a person at all times.
Humanistic principles, the assertion of the intrinsic value of the human personality, respect for its rights, dignity and freedom cannot be introduced into public life from the outside. The process of social development is the process of growth and maturation of these principles in a person.

Axiological principles include:

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

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

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

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

Thus, the basis of pedagogical axiology is the understanding and affirmation of the value of human life, upbringing and education, pedagogical activity and education in general. The idea of a harmoniously developed personality, associated with the idea of a just society, capable of actually providing each person with the conditions for the maximum realization of the possibilities inherent in him, is also of significant value. This idea determines the value orientations of culture and orients the individual in history, society, and activity.
Pedagogical values, like any other spiritual values, depend on social, political, economic relations in society, which largely influence the development of pedagogy.
Axiological approach allows you to determine the set of priority values in education, upbringing and self-development of a person.

Axiological approach ( V.A. Karakovsky, A.V. Kiryakova, I.B. Kotova, GI. Chizhakova, E.N. Shiyanov, N.E. Shchurkova, E.A. Yamburg.)

The axiological foundations of pedagogy stem from the direction of philosophy about values - "axiology". Experts note that the “value view” of reality has established itself in science quite thoroughly and widely. In this regard, it is often considered practically the dominant direction in the issue of research projects in the humanities. This is due to the fact that in real life and in nature, values are presented in the form of a specific prism through which certain socio-psychological phenomena are refracted. In this regard, the axiological approach in pedagogy allows us to quite accurately identify the functional orientation, the significance of various social phenomena.

The application of the method under consideration to the study of educational phenomena and processes, therefore, is quite natural. According to modern scientists and practitioners, values determine the essence of education and upbringing of a person, as well.

The axiological approach is introduced into the educational process without imposition and pressure. This is achieved by introducing various value orientations into the spiritual and pragmatic structure of a person's relationship to himself, nature, and other people. In this case, the educator does not just apply the axiological approach as a kind of “presentation” of values, but creates the conditions for their understanding together with the students.

The value is considered to be the internal, mastered at the emotional level of the subject, the landmark of his own activity. The axiological approach is substantively conditioned both historically and socially. In the process of development of ethnic groups in general and of a person in particular, there were changes in the sphere of people's attitude to the reality around them, to themselves, to others, to their work as a necessary method of self-realization. At the same time, the directions of relations that determined consciousness changed. There is no doubt the connection of value priorities with a person, the meaning of his activity and his whole life, which take place in a certain ethnic and cultural context. For example, in ancient times, beauty, harmony, and truth were considered priority values. With the advent of the Renaissance, such concepts as goodness, freedom, happiness, humanism began to dominate in the system. There are also specific ones. For example, the "triad" of social consciousness in pre-revolutionary Russia is known: the people, Orthodoxy, and the monarchy.

For modern society, such values as work, life, family, team, person, homeland can be called priority. Actual modeling of the axiological approach is possible on the basis of "inter-value" relations. In the modern world, a value is often manifested, a derivative of advanced semantic structures - social mobility. With its formation, some experts pin their hopes for society's way out of the crisis. Along with this, teachers pay attention to the specifics of universal and national values.

Institute of Mathematics, Natural Science and Technology

Department of Pedagogy

Axiological approach in education

Course work

group students

Full Name

Scientific adviser:

Candidate of Pedagogical Sciences, Associate Professor

Surname I.O.

Yelets 2015

Introduction 3

§1. Axiology 4

§2. Substantiation of the new methodology of pedagogy 7

§3. Axiological approach in the study of pedagogical events 10

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

§4.1. Concept of value 12

§4.2. Classification of values 14

§4.3. Basic Ideas 19

§4.4. Axiological principles 21

§5. Education as a Human Value 23

Conclusion 26

References 27

Introduction

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

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

Objectives of the course work:

Studying the literature on the research problem;

To reveal the axiological approach as a methodological approach of modern pedagogy.

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

§1. Axiology

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

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

The concept of "value" entered philosophy earlier than the concept of "axiology", i.e. since the middle of the 19th century and has been used to designate the properties of objects and phenomena, theories and ideas that serve as a standard of quality and an ideal of due in accordance with socially determined priorities for the development of culture.

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

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

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

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

In this regard, let us return to Socrates and, in particular, to his attitude to questions of conscience in decisions made by a person, about personal values, about human morality.

Socrates was executed on the basis of a false accusation by an Athenian court. The essence of the accusation was reduced to Socrates' denial of the "state gods" and the worship of another deity - man.

According to Socrates, a person does not need the usual education of his personality through learning, but education, which provides the opportunity to search for meaning (sense-search activity). To do this, a person does not have to go through tests that temper his will and character, which was the essence of education traditional for that time. He needs to go through a different path - the path of knowing himself. The most valuable thing in a person, according to Socrates, is the ability to see the truth and conform to it with one's behavior, way of thinking. Truth, i.e. moral, can be known and assimilated only by finding contradictions in one's actions, thoughts, concepts. The disclosure of contradictions eliminated imaginary knowledge, and the anxiety into which the mind is plunged prompts the search for true truth. The path to such self-guidance of the soul is the ability of the teacher to create the conditions necessary for its awakening. Socrates used maieutics and irony to create such conditions. Mayevtika - literally translated from Greek means "midwifery art", i.e. the ability to provide assistance at the birth of a person (child).

Socrates called maieutics the art of extracting the correct knowledge hidden in a person with the help of skillful questions, and his irony is a subtle, hidden mockery, a contrast between the visible external and hidden meaning of the statement, creating the effect of mockery.

The students and followers of Socrates tried to use these tools in their educational systems, presenting them as heuristic methods of cognition. But taken in isolation from the main idea of education, and therefore the content of education, these methods of Socratic conversation were adopted, as E.V. Bondarevskaya and S.V. Kulnevich, only the form, not the content, which should determine the form. Socrates did not force correct answers, but encouraged voluntary, free, independent comprehension of the truth.

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

In Russia, axiology as a theory of values appeared at the end of the 19th century, almost simultaneously with German axiology, which took shape as a new philosophical discipline after the publication in 1864 of the work of R. Lotze "Microcosmos".

§2. Substantiation of the new methodology of pedagogy.

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

Domestic pedagogy of the first half of the XX century. was based on a number of ideas that have now lost their meaning, and therefore have been sharply criticized. The basis for the methods of constructing educational subjects was the idea of a consistent accumulation of knowledge. Among the forms of education, the class-lesson teaching system has gained priority.

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

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

However, as you know, scientific knowledge, including pedagogical, is carried out not only because of the love of truth, but also with the aim of fully satisfying social needs. In this regard, the content of the evaluative-targeted and effective aspects of human life is determined by the focus of the individual's activity on understanding, recognizing, updating and creating material and spiritual values that make up the culture of mankind. The role of the mechanism of communication between practical and cognitive approaches is performed by the axiological or value approach, which acts as a kind of "bridge" between theory and practice. It allows, on the one hand, to study phenomena from the point of view of the possibilities inherent in them to meet the needs of people, and on the other hand, to solve the problems of humanizing society.

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

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

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

§3. Axiological approach in the study of pedagogical phenomena

At the center of axiological thinking is the concept of an interdependent, interacting world. She argues that our world is the world of a holistic person, so it is important to learn to see the common thing that not only unites humanity, but also characterizes each individual. The humanistic value orientation, figuratively speaking, is an "axiological spring" that gives activity to all other links in the value system.

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

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

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

§4.1. The concept of value.

Value is the human, social and cultural significance of certain phenomena of reality. In essence, the whole variety of objects of human activity, social relations and natural phenomena included in their range can act as "objective values" or objects of value relations, i.e., be evaluated in terms of good or evil, truth or untruth, beauty or ugliness, permissible or forbidden, just or unjust, etc.

We can talk about three forms of existence of value:

it acts as a social ideal, as an abstract idea of the attributes of due in various spheres of social life, developed by social consciousness, contained in it; such values can be both universal, "eternal" (truth, beauty, justice), and concrete historical (patriarchy, equality, democracy);
it appears in an objectified form in the form of works of material and spiritual culture or human actions - specific substantive embodiments of social value ideals (ethical, aesthetic, political, legal, etc.;
social values, being refracted through the prism of individual life activity, are included in the psychological structure of the individual as personal values - one of the sources of motivation for her behavior. Each person has an individual, specific hierarchy of personal values, serving as a link between the spiritual culture of society and the spiritual world of the individual, between social and individual being.

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

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

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

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

Methods and criteria, on the basis of which the procedures for evaluating the relevant phenomena are carried out, are fixed in the public consciousness and culture as "subjective values" (attitudes and assessments, imperatives and prohibitions, goals and projects expressed in the form of normative representations), acting as guidelines for human activity. "Objective" and "subjective" values are thus, as it were, two poles of a person's value attitude to the world.

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

§4.2. The concept of value.

The following values of education can be distinguished:

1.Social values.

a) Life as a human value.

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

b) Nature as a value.

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

c) Society as a value.

In society, the life of each individual person is affirmed, the realization and disclosure of its vitality and capabilities take place. At present, the idea of forming a sustainable development society is very relevant. Only the sustainable development of society allows the fullest realization of its potential. This idea is embodied through the humanization of education.

The complex problems of socio-cultural interaction in the modern era began to take on a critical character. Various forms of intolerance are often used by extremist movements that incite hatred and ethnic strife in society. Therefore, it is important to form special abilities in a person: a culture of negotiations, the art of finding compromises, productive competition, etc., in other words, it is necessary to educate students in the ability and ability to live in society, to teach them to be tolerant of others, to preserve their self.

d) Family as a value.

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

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

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

2. Moral values.

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

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

The formation of moral values requires the freedom of the individual, since a person acquires moral norms only through his own experience. W. Ya. Korczak has a saying: "Let the child sin." If a person does not receive responsibility for his behavior again in childhood, he will not grow up as a moral person. Humanistic pedagogy is based on the fact that a person is inclined towards good, so it makes no sense to keep him in strict restrictions.

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

3. Aesthetic values.

Aesthetic values are contained in the value of perception, understanding, experience, creation of beauty.

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

Aesthetic values are based on a sense of beauty.

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

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

Aesthetic education begins with the ability to see beauty in the world around. V.A. Sukhomlinsky believed that the contemplation of the beautiful is a window into the world of beauty, it is the ability to see an inseparable connection with the ability of the individual to experience experiences, the pleasure of contemplating the beautiful.

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

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

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

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

4. Labor as a value.

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

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

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

5. The values of citizenship.

Citizenship is the conscious and interested participation of citizens in the management of society. The basis of civic values is the legal consciousness of a citizen. Each citizen must be aware of his belonging to the state, must know his rights and obligations established by the legislation of this state, protect his rights and clearly fulfill his obligations.

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

The formation of citizenship is based on:

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

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

§4.3. Basic Ideas

The basic ideas - the values that should underlie the trends in education, according to A. Bailey, are as follows:

1. Will or purpose is the cultivation of the will to goodness, the will to beauty, the will to service.

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

3. Active Cognition. It is connected with the disclosure of the creative nature of a conscious, spiritual person. It is due to the right use of the mind with its ability to intuitively grasp ideas, respond to impulses, explain, analyze and construct forms for revelation. This is what the human soul does. To direct correctly this already developed tendency is the purpose of all true education.

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

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

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

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

§4.4. axiological principles.

Axiological principles include:

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

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

§5. Education as a universal value.

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

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

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

Summing up what has been said, we can single out the following cultural and humanistic functions of education:

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

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

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

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

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

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

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

Conclusion

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

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

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

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

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

Bibliography

Pedagogy: Textbook for students of pedagogical educational institutions / V.A. Slastenin, I.F. Isaev, A.I. Mishchenko, E.N. Shiyanov. 3rd ed. M.: Shkola-Press, 2000 512 p.
Pedagogical encyclopedic dictionary: [Electronic resource]http://slovar.cc/enc/ped/2138609.html
Pedagogical Dictionary: For Higher and Secondary Pedagogical Educational Institutions / G.M. Kodzhaspirova, A.Yu. Kodzhaspirov. - Moscow: Academy, 2000. - 175 p.
Meretukova Z.K., Methodology of scientific research and education Maykop, 2003 244 p.
Theoretical and methodological problems of modern education: Proceedings of the international scientific and practical conference December 29-30, 2010: Moscow, 2010 249 p.
Lotze R., Microcosm, part 13. M., 18661867
Pedagogy: a textbook for students of higher educational institutions / V.A. Slastyonin, I.F. Isaev, E.N. Shiyanov; ed. V.A. Slastenin. 9th ed., St. M.: Publishing Center "Academy", 2008. 576 p.
Great Psychological Encyclopedia: [Electronic resource]http://psychology.academic.ru/2853/%D1%86%D0%B5%D0%BD%D0%BD%D0%BE%D1%81%D1%82%D1%8C
Abisheva A.K., On the concept of "value". //Questions of Philosophy. 2002.-№3 - 139-146 p.
Alice A. Bailey, Education in the New Navna-3, 2001 280 p.
Grinkrug L., Axiologically oriented education: fundamental principles / L. Grinkrug, B. Fishman // Higher education in Russia. 2006 . - No. 1. 27 33 p.
Slastenin V.A. and others: Pedagogy: Textbook for students of higher pedagogical educational institutions / V. A. Slastenin, I. F. Isaev, E. N. Shiyanov; Ed. V.A. Slastenina M.: Publishing Center "Academy", 2002. - 576 p.
Slastenin V. A., General Pedagogy / V. A. Slastenin, T. I. Isaev, E. N. Shiyanov: in 2 hours M .: VLADOS, 2003. part 2. 256 p.

MONOGRAPH

"Axiological approach as a methodological basis of pedagogical research"

Performed:

Krikunenko Natalya Ivanovna

Stavropol, 2016

CONTENT

Introduction ………………………………………………………………………… 3

Chapter 1. Axiological approach in methodology

Chapter 2. Methodological approach in pedagogical research

2.1. Methodology of pedagogical research ………………………..….19

2.2. Methodological approach as an axiological basis for conducting pedagogical research ……………………………………………….…21

Chapter 3. Pedagogical research

3.1. The formation of Russian identity among schoolchildren is a valuable strategic task of new educational standards ………………...31

3.2. The results of pedagogical research ……………………………..36

Conclusion ……………………………………………………………………..38

List of used literary sources ………………………..40

Application …………………………………………………………………….42

INTRODUCTION

Pedagogical science currently operates with the widest range of methodological approaches: systemic, activity-based, informational, etc. A special place in this series is occupied by the axiological approach, which has recently been increasingly used by researchers in connection with the development of a new humanistic paradigm of education, which considers a person as the highest value. and the purpose of social development.

Relevance research,interest in this approach and its possibilities is caused, first of all, by the crisis state of society, as well as the transformations of the socio-cultural space. As you know, the search for new values that adequately reflect the changing situation in society acquires special significance precisely in periods of social instability. XX century, as rightly notedV.P. Zinchenko, can be recognized as a record holder for the loss of universal values. Therefore, the beginning of the new millennium forces the scientific community to make the most active attempts to identify, streamline and systematize those values that can be appropriated by mankind at the present time and becomedecisive for its further development.
The study of the potential of the axiological approach for solving the problems of modern education and the development of its main provisions were carried out in the works of L.V. Vershinina, M.G. Kazakina, A.V. Kiryakova, Z.I. Ravkina and others. However, despite its wide distribution and the results obtained in science, there is no unanimity among teachers either in understanding its essence, or in determining its role and significance, or in characterizing the result of implementation. In this paper, we will present and justify our view on the content of the axiological approach, its essence, meaning, requirements for use and the main problems associated with implementation in pedagogical research.
First of all, we note that, taking into account the possibilities of modern axiology, we attribute this approach to research approaches and see its main purpose in obtaining new information about the pedagogical phenomenon under study. At the same time, the use of the axiological approach only in the status of the principle of organizing the pedagogical process, which is often found in the scientific and pedagogical literature, is considered to significantly impoverish the scope of its application and does not correspond to the methodological potential that allows solving a much wider range of topical problems of modern education. In this regard, under the axiological approach, we understand the fundamental orientation of the study, in which the phenomenon is considered from the point of view of values associated with the possibilities of satisfying people's needs.
The research status of the axiological approach determines the variety of functions it performs in the study of pedagogical phenomena: gnostic (identification of socially significant values); indicative (selection of values to meet needs); informational (orientation in the variety of significant values); evaluation (establishment of hierarchical relationships between values); prognostic (determining the prospects for the appropriation of values); technological (identification of ways, methods and means of value formation); integrative (coordination of socially significant values, pedagogical process and personal requirements), etc.

Goal of the work: consider the axiological approach as the methodological basis of pedagogical research.

To achieve this goal, the followingtasks :

To study the essence of the axiological approach.

Consider the axiological approach in pedagogy.

To reveal the role and research possibilities of the axiological approach.

Present an axiological approach as a methodological basis for pedagogical research

Conduct pedagogical research using an axiological approach

Object of study: axiological approach in methodology.

Subject of study : value approach in pedagogical research.

Working hypothesis : on the way to modernization of education, the axiological approach should become the methodological basis of pedagogical research.

Main methods studies were:

study and analysis of psychological, pedagogical and special literature on the research problem;

analysis of the use of the axiological approach in pedagogical research;

conducting pedagogical research;

diagnostic (questionnaires, analysis of research results);

method of mathematical statistics.

Theoretical significance of the work consists of deep analysis of the axiological approach as the methodological basis of pedagogical research.

Practical significance of this work lies in the fact that it confirms the need for a value approach in pedagogical research.

Work structure: introduction, three chapters, conclusion, bibliography, appendix.

1. AXIOLOGICAL APPROACH IN METHODOLOGY

1.1. The essence of the axiological approach

A person is constantly in a situation of worldview (political, moral, aesthetic, etc.) assessment of ongoing events, setting goals, searching for and making decisions and their implementation. At the same time, his attitude to the surrounding world (society, nature, himself) is associated with two different, albeit interdependent, approaches: practical and abstract-theoretical (cognitive). The first is caused by the adaptation of a person to phenomena that are rapidly changing in time and space, and the second pursues the goal of knowing the patterns of reality.

However, scientific knowledge, including pedagogical knowledge, is carried out not only because of the love of truth, but also with the aim of fully Satisfying social needs. The role of the mechanism of communication between practical and cognitive approaches is performed byaxiological (or value) approach, acting as a kind of "bridge" between theory and practice.

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

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

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

The complexities of the modern period of the development of society are not grounds for postponing the implementation of humanistic ideals "for later", for a distant future. There is not and cannot be such a level of economic development, the achievements of which in themselves would ensure the realization of these ideals. Humanistic principles, the assertion of the intrinsic value of the human personality, respect for its rights, dignity and freedom cannot be introduced into public life from the outside. The process of social development is essentially the process of growth and maturation of these principles in man. Otherwise, it makes no sense to talk about the progress of mankind.

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

Axiological principles include:

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

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

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

These principles allow various sciences and trends to engage in dialogue and work together, to look for optimal solutions. One of the primary tasks is to unite the sciences on a humanistic basis. It is the humanistic orientation that creates a solid foundation for the future of mankind. Education as a component of culture in this regard is of particular importance, as it is the main means of developing the humanistic essence of a person.

Understanding the value characteristics of pedagogical phenomena has developed under the influence of general axiology. The basis of pedagogical axiology is the understanding and approvalvalues of human life, upbringing and education, pedagogical activity and education in general. The idea is also of great value.harmoniously developed personality, associated with the idea of a just society, which is able to really provide each person with the conditions for the maximum realization of the opportunities inherent in it. This idea is the basis of the value-worldview system of the humanistic type. It determines the value orientations of culture and orients the individual in history, society, and activity. For example, the basis of the orientation of the individual in society is a complex of social and moral values, which represents humanism.

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

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

Value orientations are one of the main, "global" characteristics of the individual, and their development is the main task of humanistic pedagogy and the most important way for the development of society.

1.2. Axiological approach in pedagogy

The changes taking place in society have intensified the search for new, vital values for young people, ways to include them in the educational process.
The formation of pedagogical axiology as a methodological approach in understanding pedagogical phenomena contributes to the solution of the problem of overcoming the cultural crisis and the development of the human value sphere.
The axiological approach is organically inherent in modern pedagogy, in which the pupil is considered in it as the highest value of society. In this regard, axiology can be considered as the methodological basis of education and modern pedagogy. The works of B.M. Bim-Bada, B.S. Brushlinsky, B.I. Dodonova, B.G. Kuznetsova, N.D. Nikandrova, V.A. Slastenina, V.M. Rozina, M.N. Fisher, P.G. Shchedrovitsky and others. The central concept in axiology is the concept of value, which characterizes the socio-cultural significance of the phenomena of reality included in value relations. Latestare formed on the basis of a person's distinction between good and evil, truth and error, beautiful and ugly, and other culturally significant characteristics of reality. These aspects of general axiology should also be taken into account when developing pedagogical axiology. Pedagogical reality as part of the social includes the whole set of specific pedagogical phenomena, which are united by their belonging to the purposeful process of human education. This includes the subjects of this process themselves (educators and pupils), the content and process of education, various forms, methods and means of education. In general, the problem of criteria for the value of phenomena in pedagogical axiology needs serious theoretical research. The subject of pedagogical axiology are the following values:
1. Scientific and pedagogical research. The results of the study in terms of their value quality are characterized by general scientific criteria of novelty, relevance, theoretical and practical significance. Specific scientific criteria depend on the type of research (didactics, theory of education, etc.). Depending on the effectiveness, it is possible to evaluate studies from the standpoint of scientific, practical, social and economic significance.
2. Innovative activity. If this result approaches the goal set by education, then its content and process, as values, are of great socio-pedagogical significance. And here we can also talk about the novelty of pedagogical phenomena, practical significance and other criteria of value. It is impossible to assimilate the theoretical and practical significance of new pedagogical innovations (aspects of the content and process of education and upbringing) without clarifying the value nature of pedagogical innovations, without defining a system of pedagogical values and criteria for evaluating pedagogical phenomena. Namely, these questions should be included in the content of pedagogical axiology and determine the specifics of its subject as a whole.
3. Pedagogical phenomena. Pedagogical axiology addresses not only innovations, but also those phenomena and processes in pedagogy that have long been included in pedagogical reality and are reproduced in it as special values in mass practice. Pedagogical phenomena form the first large group of values that should be explored by pedagogical axiology. Pedagogical phenomena are qualitatively different from each other: their quality is the specificity of the phenomenon in terms of its content, certainty. It is this content that ultimately determines their evaluation and value. At the same time, one should distinguish between the category of "quality" in the sense of the certainty of a thing, phenomenon, difference and in the evaluative (axiological) sense. Thisfundamental position for pedagogical axiology. It should also be borne in mind that every phenomenon of pedagogical reality can be evaluated, evaluated, but not everything can act as a value, since some pedagogical phenomena can be destructive for the development of a person or lose value over time.
4. Specific values necessary for the formation of the subjects of the educational process.
The priority tasks of pedagogical axiology V.A. Slastenin and G.I. Chizhakov consider the following:analysis of the historical development of pedagogical theory and educational practice from the standpoint of the theory of values;determination of the value bases of education, reflecting its axiological orientation;development of value approaches to determining the development strategy and content of domestic education;the problem of criteria for evaluating and determining the value of pedagogical and scientific-pedagogical phenomena.
The value maturity of the teacher himself determines the effectiveness of interaction with students in mastering the values they need, the desire or unwillingness to follow the example of the teacher, purposefully work on oneself. Management of the efforts and capabilities of pupils remains in the hands of a mentor, correctly oriented in axiological terms. And this should become in the modern pedagogical process not an accidental, but a systematic and purposeful thing.
Knowledge that has not been turned into values by the efforts of teachers and not mastered by the student precisely as values is easily forgotten and never becomes a meaning-forming factor.
Pedagogical axiology largely changes the nature of the interaction between the teacher and the student. The focus is not just knowledge, skills, habits or the formation of some habits in the student, but a whole range of vital values, the formation of his need to appropriate them, to live by them. The school begins directly to teach the pupil the ability to confidently navigate the world around him, to perfectly distinguish its qualitative, value heterogeneity. The degree of development of such a skill in a schoolchild becomes one of the most important indicators of the level of his upbringing.
On the basis of the categorical apparatus of general axiology, a thesaurus of pedagogical axiology is formed, the essence of which is determined by the specifics of pedagogical activity, its social role and personality-forming opportunities. Pedagogical
values not only make it possible to meet the needs of the teacher, but also serve as guidelines for his social and professional activity aimed at achieving humanistic goals.
Pedagogical values, like any others, are not approved spontaneously. They depend on social, political, economic relations in society, which largely determine the development of pedagogy and educational practice. Moreover, this dependence is not mechanical, because what is desired and necessary at the level of society often comes into conflict, which a particular person, a teacher, resolves on the basis of his worldview, ideals, choosing ways to reproduce and develop culture.
According to V. A. Slastenin, pedagogical values are the norms that regulate pedagogical activity and act as a cognitive-acting system that serves as a mediating and connecting link between the established public outlook in the field of education and the activities of the teacher. They have a syntagmatic character, i.e. are formed historically and fixed in pedagogical science as a form of social consciousness in the form of specific images and ideas.
Mastering pedagogical values is possible only in the process of carrying out pedagogical activity, during which they are internalized, the level of which serves as an indicator of the personal and professional development of the teacher.
A wide range of pedagogical values requires their classification. Taking as a basis the professional activity of a specialist, I.F. Isaev offers the following classification of teacher's professional values:
1. Values-goals - values that reveal the meaning and meaning of the goals of the teacher's professional and pedagogical activity.
2. Values-means - values that reveal the meaning of the methods and means of carrying out professional and pedagogical activities.
3. Values-relationships - values that reveal the meaning and meaning of relationships as the main mechanism for the functioning of a holistic pedagogical activity.
4. Values-knowledge - values that reveal the meaning and meaning of psychological and pedagogical knowledge in the process of carrying out pedagogical activities.
5. Values-qualities - values that reveal meaning and meaning
personality traits of a teacher: a variety of interrelated
individual, personal, communicative, professional qualities of the personality of a teacher as a subject of professional pedagogical activity, manifested in special
abilities: the ability to be creative, the ability to design their activities and foresee its consequences, etc.
The presented classification allows the most complete systematization of the professional values of a modern teacher. However, it is necessary to note the conditional nature of the classification, the versatility and interdependence of the distinguished groups of values.
E.N. Shiyanov identifies the following values: values associated with approval in society, the immediate environment; values associated with meeting the need for communication; values associated with self-improvement; values associated with self-expression; values associated with utilitarian-pragmatic needs.

2. METHODOLOGICAL APPROACH IN PEDAGOGICAL RESEARCH

The word-term "methodology" (from the Greek methodos - research and logos - knowledge) denotes the doctrine of the scientific method of cognition, as well as a set of methods used in any science. Methodology is a way of studying phenomena, an approach to the phenomena being studied, a systematic path of scientific knowledge and establishing the truth.

IN AND. Zagvyazinsky, R. Atakhanov offer the following definition of the concept of methodology of pedagogy - this is the doctrine of pedagogical knowledge, the process of obtaining it, ways of explaining (creating a concept) and practical application to transform or improve the system of education and upbringing.

In fact, the methodology of pedagogy reflects the logic of discovery, scientific and pedagogical knowledge, that is, the sequence of research steps that should lead to the acquisition of new scientific and pedagogical knowledge.

V.I.Zagvyazinsky, R.Atakhanov distinguish three stages of designing the logic of research: staging, self-research, design and implementation.

The staging stage is the stage from choosing a topic to determining the tasks and research hypothesis, carried out according to a logical scheme common to all stages of research (problem - topic - object - subject - scientific facts - idea, research design - hypothesis - tasks).

The self-research stage is a stage, the logical scheme of which is given only in a general, ambiguous form (selection of methods - hypothesis testing - construction of preliminary conclusions - their testing and refinement - construction of the final conclusion).

Design and implementation is the final stage, which involves testing (discussion of the findings, their presentation to the public), design of the work (reports, reports, books. Dissertations, recommendations, projects) and putting the results into practice.

It should be noted that the logic of each study is specific and unique. Therefore, in each study, it is necessary to find one of the optimal options for the sequence of search steps, based on the nature of the problem, the subject and objectives of the study and other factors, as well as determine the logic and nature of the presentation.

The study highlights the methodological and procedural parts. The methodological part (methodological apparatus) includes the definition of the problem, topic, object, subject of research, clarification of terminology, formulation of goals, objectives, hypotheses; procedural - drawing up a research plan, a description of the methods and techniques for collecting data, a description of the experimental work.

EDUCATIONAL RESEARCH

The formation of Russian identity among schoolchildren is a valuable strategic task of new educational standards

In the Federal State Educational Standard, one of the most important is the idea of forming a Russian (civil) identity. A word that quite accurately conveys the meaning of the Latin identicus isinvolvement . To be a part means to be a part of something bigger than yourself: family, friends, school, Motherland, Universe, God. Outside of identity, involvement (of course, free, not imposed), a person is overwhelmed by his “self”, he is immersed in self-conceit and complacency. Identity is the result of a person's understanding of himself "as such", established through the allocation of "significant others" for himself and, in our opinion, is one of the most important values.

Civil (Russian) identity is the free identification of a person with the Russian nation (people); the inclusion of a person in the social, cultural life of the country, the awareness of oneself as a Russian; a sense of belonging to the past, present and future of the Russian nation. The presence of a Russian identity in a person suggests that for him there is no such thing as “this country”, “this people”, “this city”, “this school”, but there is “my (our) country”, “my (our) people”, "my (our) city", "my (our) school".

The task of forming a civil (Russian) identity among schoolchildren involves a qualitatively new approach in terms of content, technology and responsibility of teachers to the traditional problems of developing civic consciousness, patriotism, tolerance of schoolchildren, and their command of their native language. So, if a teacher in his work focuses on the formation of a Russian identity in a schoolchild, then:

In civic education, he cannot afford to work with the concepts of "citizen", "civil society", "democracy", "relationships between society and the state", "human rights" as speculative abstractions, in a purely informative style, but must work with tradition and peculiarities of the perception of these concepts in Russian culture, in relation to our historical soil and mentality;

In the education of patriotism, the teacher does not rely on the formation of a child's non-reflexive pride in "one's own" or a kind of selective pride in the country (pride only for successes and achievements), but seeks to cultivate a holistic acceptance and understanding of the past, present and future of Russia with all the failures and successes , anxieties and hopes, projects and "projects";

The teacher works with tolerance not as political correctness, but as a practice of understanding, recognizing and accepting representatives of other cultures, historically rooted in the Russian tradition and mentality;

The teaching of the Russian language takes place not only in the lessons of literature, but in any academic subject and outside the lesson, in free communication with pupils; the living Russian language becomes the universal of school life;

The teacher is not limited to communication with pupils in a protected, friendly environment of the classroom and school, but brings them to an out-of-school social environment. Only in independent public action, action for people and on people who are not the “inner circle” and are not necessarily positively inclined towards it, does a young person really become (and not just learn how to become) a public figure, a free person, a citizen of the country.

This enumeration already shows that the task of forming Russian identity quite reasonably claims to be a key, turning point in our educational policy and, accordingly, a key value.

A child's love for the motherland begins with love for the family, school, and small homeland. The civil (Russian) identity of a young person is formed on the basis of family, school, identity with the territorial community.

The subject of special responsibility of the school is the school identity of the child. What it is? Thisexperience Andawareness child of his owninvolvement for school. Why is this needed? School is the first place in a child's life where he truly goes beyond blood ties and relationships, begins to live among others, different people, in society. It is at school that the child turns from a family person into a social person.

What does the introduction of the concept of "child's school identity" give? In the usualrole-playing reading the child at school acts as a student, boy (girl), friend, citizen etc. INidentification in reading, a schoolboy is “a student of his teachers”, “a friend of his classmates”, “a citizen (or inhabitant) of the school community”, “son (daughter) of his parents”, etc. That is, the perspective of identity allows you to more deeply see and understandthanks to someone or something the student feels connected (or not connected) with the school community,what or who creates in him a sense of belonging to the school. And evaluate, diagnosethe quality of those places and people at school that engender involvement in the child.

The definition of these places and people is given in Table 1.

Table 1.

Member of your own ethnic group

All situations at school that activate a child's sense of nationality

All situations at school that activate a child's sense of religious affiliation

School identity allows you to see if the student connects his successes, achievements (as well as failures) with the school; whether the school is a meaningful place for him or not.

Low identity scores will indicate that the school is not significant or of little significance to the child. And even if he is objectively successful as a student, the source of this success is not in school (but, for example, in the family, tutors, out-of-school additional education, etc.).

High indicators of identity will indicate that the school occupies an important place in the life of the child, is significant for him. And even if objectively he is not very successful as a student, then his personal dignity, his self-respect stem from his school life.

Since we assumed that each of the above identities is formed at school in certain “places” (processes, activities, situations), then low scores for a particular identification position can show us the “sore points” of school life, and high scores - “ areas of success. This may be the beginning of a “reset” of school life, the start of a development process.

To identify the school identity of a child, different tools can be used, both relatively simple and quite complex. The reliability of simple tools is obviously lower, but the usability is higher. In search of a reasonable ratio of "reliability - usability", we settled on such a tool as a sociological questionnaire and conducted it in high school. In carrying out this study, the methodology proposed byGrigoriev D.V.The results of the survey are presented in the form of table 2 of the Appendix.

The summarized data is presented in Chart 1.

Diagram 1

Pupils of the 9th, 10th, 11th grades took part in the survey. There are 136 people in total. As a result of mathematical processing and analysis of the questionnaires, the following conclusions can be drawn:

83% of school students are aware of their belonging to the school as a family member, which indicates a high degree of formation of family values in the school. Most of the respondents have friends at school. The highest percentage of negative awareness (5%) fell on the awareness of being a student of their teachers. 18% of students do not perceive themselves as a citizen of their class. A high degree of identity is observed in relation to the school, there are no negative manifestations, which indirectly confirms the value attitude of students to the educational institution. A very high rate is noted for identifying oneself as a citizen of the country. The lowest indicators are in relation to ethnic and religious affiliation, the percentage (38%) of those who are not aware of themselves in this identity is high.

We compared the results of the survey with a similar survey conducted in Moscow schools (Table 3 of the Appendix). We emphasize the main thing: only 50% of adolescents perceive teachers as positively significant people in their lives; the school constructively uses the educational potential of the family only in 40% of cases; only 42% of adolescents feel positively involved in the class team, and only 24% - in the school community; fortunately, 76% of teenagers come to school to communicate and make friends with each other, and thereby save themselves from the final loss of the meaning of school life; only 1 out of 10 students will leave school feeling like a citizen (not a layman) of our Russian society. Thus, a picture of alienation of children from school, from society in the educational reality of Moscow, the so-called "good" schools, is recorded.

What's the way out? In a situation of alienation of children from school, a responsible educational policy should be an “identity policy”. No matter what we do at school, no matter what new projects and technologies we propose, no matter what traditions we want to preserve, we must always ask ourselves: “Does this give rise to free involvement of children in school? Will the child want to identify with it? Have we thought of everything and done everything so that he would have involvement with us? Why is it suddenly that what we have done so diligently, with such efforts, is not perceived by children? Maybe it should have been done differently?

For example, the school is faced with the social passivity of adolescents. Of course, it is possible to increase the resource of social science disciplines, to conduct a series of conversations “What does it mean to be a citizen?” or organize the work of the school parliament, but this work, at best, will provide students with useful social knowledge, form a positive attitude towards social action, but will not give the experience of independent action in society. Meanwhile, we are well aware thatknow about what citizenship is, evenvalue citizenship does not meanact as a citizenbe citizen. But the technology, which implies a movement from conversations and discussions to children-adult action, to a social project, takes us to a qualitatively new level of modern education. I believe that a special role on the way to achieving high personal results and a means of forming the civic consciousness of school students is student self-government.

CONCLUSION
“Value”, being the main concept of the axiological approach, has now turned into an interdisciplinary phenomenon that integrates knowledge about the development of society and requires the involvement of the apparatus of various sciences for its study. The value in the "Philosophical Dictionary" is understood as a special specifically social definition of the objects of the surrounding world, revealing their positive or negative value for a person and society. Value is a criterion for choosing from alternative solutions, as well as a characteristic of a person's internal needs. As a result of the analysis of scientific literature, we came to the conclusion that "value" as a scientific phenomenon has the following properties: it is associated with activity and is subjective; changeable in time and has a socio-historical character; determines personality traits; governs human behavior; has a supra-situational character; may have different significance for different subjects.From the conducted pedagogical research onIt is clear that one of the most importantpersonal value outcomes of education is school, and on a larger scale, Russian identity.

The axiological approach today ceases to be only an apparatus of philosophy and is used in solving a wide variety of problems in sociology, psychology, pedagogy, political science, economics, cultural studies and other branches of scientific knowledge. It should acquire the status of a core methodological guideline of modern science, and values should be considered as a specific objective environment that exists along with natural or social reality.
The implementation of the functions of the axiological approach not only ensures the definition and structuring of socially significant values, which should become the key goal of a value-oriented educational process, but also to identify ways to assimilate them by an individual. All this contributes to the streamlining of the educational process, as well as its orientation towards achieving its main goal: the formation of a personality that is adequate to the modern requirements of society.

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Application

table 2

Questioning "School identity and socialization" in the senior classes of MBOU secondary school No. 7 of the city of Stavropol

Table 3

Questionnaire "School identity and socialization" in Moscow schools

experienced

(% of students)

Not experienced

(% of students)

positively

negatively

Son (daughter) of his parents

40%

25%

35%

Friend of his schoolmates

76%

15%

A student of his teachers

50%

20%

30%

class citizen

42%

13%

45%

School Citizen

24%

11%

65%

society citizen

10%

85%

Member of your own ethnic group

30%

20%

50%

Member of your religious group

15%

10%

75%