The attitude of the teacher to the spiritual gifts of childhood Zenkovsky. Anthropological and axiological foundations of pedagogical views

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

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

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

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

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

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

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

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

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

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

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

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

Dissertation abstract on the topic "Anthropological and axiological foundations of the pedagogical views of V.V. Zenkovsky"

As a manuscript

SMIRNOVA NATALIA BORISOVNA

ANTHROPOLOGICAL AND AXIOLOGICAL BASES OF PEDAGOGICAL VIEWS V.V. ZENKOVSKY

13.00.01 - general pedagogy, history of pedagogy and education!!

Moscow-2011

The dissertation work was carried out at the Department of Pedagogy and Psychology, Moscow State University of Medicine and Dentistry, Ministry of Health and Social Development of the Russian Federation

Scientific adviser: doctor of pedagogical sciences, professor,

RAO Corresponding Member Mikhail Abramovich Lukatsky

Official opponents:

doctor of pedagogical sciences, professor,

full member (academician) of the Russian Academy of Education

Bim-Bad Boris Mikhailovich,

NOU HPE "Moscow Psychological and Social

institute";

Doctor of Pedagogy, Associate Professor

Tagunova Irina Avgustovna,

URAO "Institute of Theory and History of Pedagogy"

Leading organization: FGOU DPO "Academy for advanced training and

professional retraining of educators"

The defense will take place on November 22, 2011 at 2 pm at a meeting of the dissertation council D 521.027.01 at the Moscow Psychological and Social Institute at the address: 115191, Moscow, 4th Roshinsky pr., 9-a , 203 aud.

The dissertation can be found in the scientific library of the NOU HPE "Moscow Psychological and Social Institute", with the author's abstract - on the official website of the Ministry of Education and Science of the Russian Federation: [email protected]

Scientific Secretary of the Dissertation Council, Candidate of Pedagogical Sciences

N.P. Molchanova

GENERAL DESCRIPTION OF WORK

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

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

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

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

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

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

Comprehension of the heritage of V.V. Zenkovsky, begun in the USSR in the 50s-60s, was continued by Russian scientists (A.V. Polyakov, M.A. Maslin,

A.J.I. Andreev, V.V. Sapov, E.H. Gorbach and others) in the 90s. XX century. It was then that the works of V.V. Zenkovsky. Books with the thinker's writings included high-quality comments, prefaces and afterwords that did not contain ideological assessments. V.V. Zenkovsky was introduced to the reader as a theologian, philosopher and scientist who made a significant contribution to the development of national and world culture. A special place in the prefaces and afterwords to the works of V.V. Zenkovsky was assigned to a balanced analysis of the thinker's creative path, his views on the course of development of domestic religious and philosophical thought, on the future of mankind. The emphasis in the works is made on the disclosure of the Christian foundations of V.V. Zenkovsky (AL. Andreev, M.A. Maslin, V.V. Sapov).

In foreign literature, the works of V.V. Zenkovsky were analyzed by F. Copleston (Copleston F.), T. Shpidlik (Spidlik Th.), T. Masaryk (Masaryk Th.), I. Berlin (Berlin I.) and others. Their works characterize the general structure of the worldview

B.V. Zenkovsky, the content of his religious and philosophical views is revealed, the attitude of the thinker to the directions of philosophical and religious thought developed at the beginning of the 20th century in Russia and in the West is interpreted.

Pedagogical and psychological views of V.V. Zenkovsky at the end of the 20th - beginning of the 21st century were considered in the scientific works of B.M. Bim-Bada, A.A. and P.A. Gagaev, T.A. Gololobova, B.V. Emelyanova, E.G. and O.E. Osovskikh, V.M. Klarina, V.M. Petrova, M.V. Boguslavsky. During this period, the disclosure of a number of aspects of pedagogical and psychological views of V.V. Zenkovsky were devoted to the dissertation research of V.M. Lettseva, E.V. Kirdyashova, T.N. Luban, K.D. Chizhova, E.P. Petrova, E.A. Glushchenko, L.A. Romanova, O.V. Popova, T.N. Zvereva, A.B. Antonevich. In these studies, the stages of pedagogical activity of V.V. Zenkovsky, the pedagogical ideas of the thinker are interpreted, concerning the organization of the educational process at school, the formation of the personality of the student, his upbringing, the development of his abilities for creative solution of educational and life problems. However, issues related to the anthropological and axiological content of the pedagogical views of V.V. Zenkovsky remained insufficiently studied, which determined the choice of the topic of this dissertation work.

The research hypothesis is based on the assumption that the historical-pedagogical and historical-philosophical study of the works of V.V. Zenkovsky, as well as critical works devoted to the analysis of his work, will allow: 1) to identify the anthropological and axiological foundations of pedagogical views

domestic thinker; 2) to reconstruct the system of views of V.V. Zenkovsky on education, its essence, role and place in the cultural life of a person; 3) to demonstrate the relevance of sounding scientific and pedagogical constructions of an outstanding scientist for modern education.

Purpose and objectives of the study.

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

Theoretical and methodological foundations of the study. The choice of methods was determined by the specifics of the object and subject of research, the nature of the

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

In work:

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

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

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

The introduction substantiates the choice of the research topic, its relevance, theoretical and practical significance. The introduction also presents the theoretical and methodological basis of the dissertation work and the provisions submitted for defense.

In the first chapter “The problem of man in the pedagogical works of V.V. Zenkovsky" the anthropological and axiological foundations of the pedagogical views of the outstanding Russian theologian, philosopher, educator are considered.

The first paragraph of the first chapter of the dissertation research "Spiritual foundations of human life" is devoted to issues related to the interpretation and understanding of V.V. Zenkovsky spiritual and moral foundations of human existence.

The paragraph analyzes the views of V.V. Zenkovsky as a representative of pedagogical anthropology - an independent branch of pedagogical knowledge, which began to develop actively in the second half of the 19th century. The connection of his views with the pedagogical ideas of a number of domestic thinkers and figures in the field of education is shown (P.D. Yurkevich, K.D. Ushinsky, N.I. Pirogov, P.F. Lesgaft, P.F. Kapterev, A.F. Lazursky , A.P. Nechaev, S.I. Gessen, M.M. Rubinstein and others) and foreign philosophers, teachers (P. Wust, E. Brunner, A. Ferrier, M. Scheler,

A. Bergson, G. Marcel, E. Husserl and others). A significant place in the first paragraph is devoted to the consideration of the pedagogical views of Russian Christian thinkers (V.I. Nesmelov, V.S. Solovyov, P.A. Florensky, S.N. Bulgakov, L.I. Shestov, N.A. Berdyaev, etc.), who had a serious influence on the formation of original pedagogical anthropological views of V.V. Zenkovsky.

The main place in the paragraph is devoted to the disclosure of the vision of V.V. Zenkovsky spiritual and moral nature of human existence. Pedagogical anthropological attitudes of V.V. Zenkovsky are interpreted in the paragraph as being of a synthetic nature, that is, as uniting the achievements of theological thought in the field of human knowledge and the achievements of philosophy, psychology, sociology, pedagogy, focused on the knowledge of the realities of human existence. In the paragraph, I found a rationale that is strategically important for all creativity

B.V. Zenkovsky's position that the phenomenon of spirituality can be comprehensively studied only within the framework of an interdisciplinary approach that organically combines theological insights with scientific discoveries in the field of research into human existence as a carrier of a complex inner world.

The paragraph states that V.V. Zenkovsky was convinced that the spiritual life of a person always manifests itself as a desire to achieve the ideals of Truth, Goodness and Beauty, setting the parameters for responsible, conscious, moral behavior consecrated by faith. The paragraph also emphasizes that V.V. Zenkovsky, speaking about the primacy of the spiritual principle in human life, noted the fundamental irreducibility of this principle to the psychophysiological nature of man, as well as its fundamental irreducibility to the diverse social and cultural constants that determine the characteristics of human existence proper.

Fundamental for V.V. Zenkovsky, the idea that the spiritual life of a person is not static, but carries the possibility of constant development, is presented in the paragraph as a key one in his pedagogical anthropological

vision. The problem of developing the spiritual and moral principle in a person and determining the ways to achieve this main goal for all people is considered in the paragraph as being subject to solution by pedagogical means.

The second paragraph of the first chapter "The Formation of Man as a Personality"

is devoted to the analysis of V.V. Zenkovsky about the way of forming a person - the bearer of values of a higher order. The paragraph interprets the approach of V.V. Zenkovsky to the study of the phenomenon of personality, the views of V.V. Zenkovsky on the course and logic of a person's personal development, on the process of acquiring a person's ability to realize himself and lead a morally responsible life.

In the paragraph, the interpretation of V.V. Zenkovsky of the concept of "personality". For a detailed presentation of the position of V.V. Zenkovsky, concerning the personal development of a person, extensive citation material was used from the theological, philosophical, philosophical and pedagogical works of the Russian thinker: "Problems of education in the light of Christian anthropology", "Apologetics", "Christian philosophy", "Principles of Orthodox anthropology", published lectures on pedagogy, psychology.

The paragraph describes and characterizes the views of V.V. Zenkovsky on the divine nature of the human personality, on its hierarchical structure, on the trichotomy of the bodily, spiritual and mental in a person, on the role and place of the deep "I", on the dominant role of the heart in human existence (according to the terminology of V.V. Zenkovsky, the heart is spiritual organ that connects the individual with the Absolute), as well as the essence of the process of a person's striving for the ideal of improving himself and the world as the main task of human life.

Understanding V.V. Zenkovsky of the dynamic side of the formation of personality is disclosed in the paragraph with the involvement of the materials of dissertation research by A.E. Likhachev “The system of Orthodox pedagogy in the works of V.V. Zenkovsky" (1995); L.A. Romanova "Goals and means of spiritual education of the individual in the pedagogical concept of V.V. Zenkovsky" (1996); E.V. Petrova “The problem of man in the philosophical and pedagogical anthropology of V.V. Zenkovsky: socio-philosophical analysis” (2006).

Particular attention in the paragraph is given to understanding the judgments of V.V. Zenkovsky, regarding the ways of strengthening the spiritual principle in a person and contain pedagogical imperatives, without which the formation of a person as a person is fundamentally impossible.

Social views of V.V. Zenkovsky, the thinker's understanding of the nature and essence of social life is revealed in the third paragraph of the first chapter "Social constants of human existence".

Representations by V.V. Zenkovsky about the relationship between the individual and the social principle in a person are displayed and analyzed in the first part

paragraph. In the same place, the teachings of V.V. Zenkovsky about the spiritual unity of mankind, leveling the contradiction between the individual and social forms of human community. The paragraph shows that the theological idea of the conciliar being of people is the foundation of V.V. Zenkovsky. It is explained why V.V. Zenkovsky used the concept of "sobornost" to describe forms of social life consistent with the human inner world. The paragraph suggests that the interpretation of V.V. Zenkovsky, the concept of "catholicity" is based on the domestic sophiological tradition and therefore is organic to the interpretations of this concept proposed by V.V. Solovyov, S.N. Bulgakov, P.A. Florensky.

Found its place in the paragraph and the reflection of the discussion about the essence of social life, which was conducted in absentia by V.V. Zenkovsky with the classics of sociology and social philosophy G. Tarde, J. Baldwin, B. Sidis. Statement by V.V. Zenkovsky that in the context of conciliar public life there is no loss of personality of each person, alienation from each other, was the main thesis and argument of this correspondence dialogue.

The paragraph also notes the important role that V.V. Zenkovsky assigned education in the family - a natural social community. The social bond that arises in the family was considered by him as the primary experience of interaction, which underlies and largely determines the relationship of a person with his own kind.

The paragraph consistently reveals the idea of V.V. Zenkovsky about the importance of social education in the ascent of people to the conciliar life. This pedagogical aspect of the thinker's social views is interpreted through the prism of modern ideas about the formation of a person as an independent being, morally and accurately building relationships with others.

The second chapter of the dissertation research “Pedagogical views of V.V. Zenkovsky: Axiological Aspects” is devoted to the consideration of the thinker's views on the laws of the moral development of a person in the context of the educational process; on the specifics of the psychological development of the student in the course of the implementation of educational initiatives; on the nature and content of the educational process carried out by the educational institution.

Philosophical-pedagogical and ethical ideas of V.V. Zenkovsky about the moral education of the student, his formation as a morally mature person are analyzed in the first paragraph of the second chapter "The Moral Formation of Man".

The paragraph shows that the views of V.V. Zenkovsky, concerning the moral development of the student, are built on the basis of Christian ideas about the inherent human desire for a good life from birth. The organic connection of pedagogical judgments of V.V. Zenkovsky about the process of moral

the rise of the student with the constructions of domestic scientists-teachers P.D. Yurkevich, S.A. Rachinsky, K.D. Ushinsky, who built their pedagogical views on the platform of the Christian vision of man.

An important place in the paragraph is devoted to highlighting and interpreting the ideas formulated by V.V. Zenkovsky in pedagogical and psychological works of conclusions about the features of the path of moral development passed by the student and the sequence of acquiring moral qualities. The paragraph emphasizes that the interpretation of V.V. Zenkovsky’s way of moral improvement of a student is identical to the statement about the coincidence of moral and spiritual growth, leading to overcoming the “internal duality of a person”, to the victory of the human “I” over the inclination to evil and to strengthening the inclination to good inherent in people. The views of V.V. Zenkovsky about the duality of the human soul, its predisposition to both good and evil are directly related to the ethical construction of I. Kant, which is reflected in the paragraph.

In the paragraph, the pedagogical views of V.V. Zenkovsky on the role of the school in helping the student in the process of his moral development, in ensuring the “health of the young soul”.

In the second paragraph of the second chapter "Psychological imperatives of the formation of personality" the views of V.V. Zenkovsky on the laws of the mental development of a person striving to strengthen his spiritual, moral and spiritual strength. In the presentation of materials revealing the ideas of V.V. Zenkovsky about the spiritual life of a person, the emphasis is on the explication of those psychological ideas of the thinker, which contain reasonable criticism of the intellectualist position both in psychology and in pedagogical science.

In the paragraph, a detailed interpretation of the theses of V.V. Zenkovsky about the need to strengthen in a person the ability to create, to emotional enrichment, to meaningful expression of will - those psychological qualities, without which it is fundamentally impossible for a person to move towards the ideals of Truth, Goodness and Beauty.

Disclosure of V.V. Zenkovsky about the course of the psychological development of children, about the sequence of the formation of their mental functions, about the construction of the educational process, in the context of which it is possible to take into account the psychological imperatives of the formation of the personality, is given the main place in the paragraph.

The paragraph concludes with conclusions about the significance of using theoretical psychological concepts of V.V. Zenkovsky about the stages of the spiritual and moral development of the individual in the pedagogical process, focused on familiarizing students with the values of Love and Goodness.

Views of the decision V.V. Zenkovsky, the problems of socialization and education of a person, introducing him into social life are covered in the third paragraph.

the second chapter "Education of a person as a member of society." The paragraph presents a description of the evolution of the socio-philosophical views of V.V. Zenkovsky, as well as his views on the process of personality education. It is demonstrated how the thinker's interest in the problems of socialization and education of a person increased, which, in particular, was reflected in the sequence of writing by V.V. Zenkovsky works: “Social education, its tasks and ways”, “Childhood psychology”, “Church and school”, “On national education”, “Gift of Freedom”, “The system of cultural dualism”, “Problems of education in the light of Christian anthropology”, "Our Epoch", "On the Threshold of Maturity". The paragraph analyzes the content of the dialogue conducted by V.V. Zenkovsky with prominent representatives of foreign (I. Herbart, G. Munsterberg, P. Natorp, D. Dewey, G. Kershensteiner, G. Simmel) and domestic (M.M. Rubinstein, S.I. Gessen, S.T. Shatsky ) socio-philosophical and philosophical-pedagogical thought, offering original solutions to issues related to the instillation of moral qualities in a person.

An essential place in the paragraph is occupied by the description and interpretation of the views of V.V. Zenkovsky concerning the organization of the process of social education of students in educational institutions. It is shown how the thinker understood the goals of the educational process, its structure, the role of "gracious and natural conciliarity" in the matter of the student's moral improvement, in overcoming the duality of the inner world, in strengthening the forces of opposition to evil and the forces of striving for good. In the paragraph finds understanding and how V.V. Zenkovsky understood the sequence of the social maturation of the child, the acquisition by him in the process of education of those most important social qualities, without which rooting in social life is impossible. Conceptual vision of V.V. Zenkovsky’s educational activities based on the ideas of pedagogical authority are disclosed in the paragraph on the materials of the original socio-pedagogical works of the thinker, created by him during the period of leadership of a network of Russian schools abroad from the 20s to the 40s of the XX century.

The views of V.V. Zenkovsky on the moral education of a student, containing criticism of individualistic ethical teachings, are characterized in the paragraph as retaining their relevance and significance today for the education sector, focused on the formation of a person responsible for their behavior. The thinker's ideas about "connecting the upbringing of the child with the arrangement of his life", to make sure that "upbringing leads him to life, and does not lead him away from it", are presented as those theoretical principles that can act as the foundation of modern pedagogical projects, concepts and programs aimed at strengthening the moral principles of the coming generations.

In conclusion, the results are summed up and the main conclusions of the dissertation research are formulated. The main conclusions of the study:

V.V. Zenkovsky is a prominent representative of Russian pedagogical anthropology, who proposed an original version of the upbringing and education of people,

based on taking into account the anthropological constants of human existence.

V.V. Zenkovsky is a thinker whose pedagogical views are of a synthetic nature, combining the achievements of theological thought in the field of spiritual enlightenment of a person and the achievements of scientific (philosophical, sociological, psychological, pedagogical, etc.) thought in the field of human knowledge.

V.V. Zenkovsky is a scientist-teacher who developed an original concept of education and training of a person, built on value bases - the ideals of Truth, Goodness and Beauty.

V.V. Zenkovsky proposed an original interpretation of the concept of “personality”, taking into account the multidimensionality of a person, his divine nature, the hierarchical structure of his inner world, the trichotomy of the bodily, mental and spiritual in him, the dominant role of the “heart” in his being. According to the thinker, it is precisely this understanding of the personality that should serve as the foundation for human-proportional education and upbringing, which introduces the student to the latest achievements of science, and to the moral imperatives of a responsible and conscious life.

The main provisions of the dissertation research are reflected in the following publications:

1. Smirnova, N.B. V.V. Zenkovsky about the personal beginning in a person / N.B. Smirnova // New in psychological and pedagogical research. Theoretical and practical problems of psychology and pedagogy. - 2009. - No. 2. -p.114-131.

2. Smirnova, N.B. V.V. Zenkovsky about the spiritual life of man / N.B. Smirnova // New in psychological and pedagogical research. Theoretical and practical problems of psychology and pedagogy. - 2009. - 2009. - No. 4. - P.177-190.

3. Smirnova, N.B. Spiritual dimension of human existence in the religious pedagogy of V.V. Zenkovsky / N.B. Smirnova // Pedagogy and psychology in higher medical education. - M: MGMSU, 2010. - S.102-108.

4. Smirnova, N.B. V.V. Zenkovsky on the nature and significance of pedagogical authority / N.B. Smirnova // Pedagogy and psychology in higher medical education: In 3 hours - M: MGMSU, 2011. - 4.2. - S. 104-110.

License No. 0006521 Series ID No. 06106 Signed for printing on October 19, 2011 Order No. 10 / 11, A5 format, circulation 110 copies, cond. oven sheet. 1.2. Printed by the publishing house of the Moscow Psychological and Social Institute 115191, Moscow, 4th Roshinsky proezd, 9a

Dissertation content author of the scientific article: candidate of pedagogical sciences, Smirnova, Natalia Borisovna, 2011

INTRODUCTION.p.

CHAPTER 1. THE HUMAN PROBLEM IN THE PEDAGOGICAL WORKS OF V.V.

1.1 Spiritual foundations of human life.p.

1.2 The formation of a person as a person.

1.3 Social constants of human existence.p.

CHAPTER 2. PEDAGOGICAL VIEWS V.V. ZENKOVSKY: AXIOLOGICAL ASPECTS.p.

2.1 Moral formation of a person.

2.2 Psychological imperatives of personality formation. page

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

Dissertation Introduction in pedagogy, on the topic "Anthropological and axiological foundations of the pedagogical views of V.V. Zenkovsky"

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

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

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

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

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

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

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

The philosophical and pedagogical scientific community of the USSR turned to the study of V.V. Zenkovsky only in the 50-60s. of the last century (N.G. Tarakanov, I.Ya. Shchipanov, V.A. Malinin).

In the works of these scientists, issues related to the historical context of the writing of V.V. Zenkovsky's religious and philosophical works, with the formation of his humanistic views, with the inconsistency of a number of his worldviews.

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

In foreign literature, the works of V.V. Zenkovsky were analyzed by I. Berlin (Berlin I.), F. Copleston (Copleston F.), Mr.

T. Spidlik (Spidlik Th.), T. Masaryk (Masaryk Th.), and others. Their works characterize the general structure of the worldview of V.V. Zenkovsky, the content of his religious and philosophical views is revealed, the attitude of the thinker to the directions of philosophical and religious thought developed at the beginning of the 20th century in Russia and in the West is interpreted.

Pedagogical and psychological views of V.V. Zenkovsky at the end of the 20th - beginning of the 21st century were considered in the scientific works of B.M. Bim-Bada, A.A. and P.A. Gagaev, T.A. Gololobova, B.V. Emelyanova, E.G. and O.E. Osovskikh, V.M. Klarina, V.M. Petrova, M.V. Boguslavsky. During this period, the disclosure of a number of aspects of pedagogical and psychological views of V.V. Zenkovsky were devoted to the dissertation research of V.M. Lettseva, E.V. Kirdyashova, T.N. Luban, E.P. Petrova, E.A. Glushchenko, L.A. Romanova, O.V. Popova, T.N. Zvereva, A.B. Antonevich. In these studies, the stages of pedagogical activity of V.V. Zenkovsky, the pedagogical ideas of the thinker are interpreted, concerning the organization of the educational process at school, the formation of the student's personality, his upbringing, the development of his abilities for creative solution of educational and life problems. However, issues related to the anthropological and axiological content of pedagogical views * V.V. Zenkovsky remained insufficiently studied, which determined the choice of the topic of this dissertation work.

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

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

2) to reconstruct the system of views of V.V. Zenkovsky on education, its essence, role and place in the cultural life of a person;

3) to demonstrate the relevance of sounding scientific and pedagogical constructions of an outstanding scientist for modern education.

Purpose and objectives of the study.

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

Achieving this goal required solving the following interrelated tasks:

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

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

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

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

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

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

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

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

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

In work:

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

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

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

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

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

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

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

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

The main provisions of the dissertation submitted for defense.

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

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

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

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

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

6. V.V. Zenkovsky made a significant contribution to the theory of social education, substantiating the need to build the process of social education on the basis of ideas about social life as a conciliar (spiritually and morally unified) being.

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

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

Dissertation conclusion scientific article on the topic "General Pedagogy, History of Pedagogy and Education"

The main conclusions of the study:

V.V. Zenkovsky is a prominent representative of Russian pedagogical anthropology, who proposed an original version of the upbringing and education of people, based on taking into account the anthropological constants of human existence.

V.V. Zenkovsky is a thinker whose pedagogical views are of a synthetic nature, combining the achievements of theological thought in the field of spiritual enlightenment of a person and the achievements of scientific (philosophical, sociological; psychological, pedagogical, etc.) thought in the field of human knowledge.

V.V. Zenkovsky is a scientist-teacher who developed an original concept of education and training of a person, built on value bases - the ideals of Truth, Goodness and Beauty.

V.V. Zenkovsky proposed an original interpretation of the concept of "personality", taking into account the multidimensionality of a person, his divine nature, the hierarchy of his warehouse, his inner world, the trichotomy of the bodily, mental and spiritual in him, the dominant role of the "heart" in his being. According to the thinker, it is precisely this understanding of the personality that should serve as the foundation for human-proportional education and upbringing, which introduces the student to the latest achievements of science, and to the moral imperatives of a responsible and conscious life.

V.V. Zenkovsky made a significant contribution to the theory of education, substantiating the idea of pedagogical support for the moral efforts of the child, aimed at overcoming the duality of the inner world, at strengthening the spiritual forces of striving for Good and the forces of resisting evil.

V.V. Zenkovsky enriched the theory of social education, introducing into it a number of provisions that explain and characterize the mechanism of the child's entry into public life. Based on the sophiological tradition of Russian socio-philosophical thought, V.V. Zenkovsky substantiated the need to use the concept of "sobornost" to describe the phenomena of the child's social development and to reveal the essence of the process of acquiring social qualities by him.

V.V. Zenkovsky developed the patristic teaching about the consistent moral ascent of a person up the ladder of virtues and put it at the basis of his vision of the organization of the educational process at school.

V.V. Zenkovsky, as a psychologist who studied the patterns of development of the child's subjective world, revealed those features of his inner life (stages of spiritual and moral development, the connection of emotional and volitional principles with moral perfection, the interdependence of spiritual and spiritual forces), which must necessarily be taken into account in building an effective educational system. process.

V.V. Zenkovsky in his scientific and pedagogical works revealed the essence of the process of educating a person as a member of society - a process built not on individualistic and pragmatic grounds, but on the foundation of the ideas of conciliar coexistence of people and their moral improvement.

V.V. Zenkovsky left a rich philosophical and pedagogical heritage, which continues to be relevant and significant for modern education.

CONCLUSION

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Legal regulation of psychological and pedagogical activity. Limitations, dilemmas, responsibility.

5. EDUCATIONAL TECHNOLOGIES

In accordance with the requirements of the Federal State Educational Standard of Higher Professional Education in the area of training, the implementation of the competency-based approach provides for the widespread use of active and interactive forms of conducting classes in the educational process.

6. EVALUATION TOOLS FOR CURRENT CONTROL OF PROGRESS, INTERIM CERTIFICATION ON THE RESULTS OF MASTERING THE DISCIPLINE AND EDUCATIONAL AND METHODOLOGICAL SUPPORT OF STUDENTS' INDEPENDENT WORK

Final certification - credit

6.1. Control questions and tasks for independent work of students to prepare for practical classes

1. The history of the formation of ethical principles in pedagogy.

2. Basic ethical and pedagogical systems.

3. Values as foundations, conditions and means of human and social life.

4. System and hierarchy of values.

5. Morality as a special form of regulation of social relations and human behavior.

6. Features of moral behavior and moral assessment.

7. Moral norms of the teacher's attitude to his work.

8. Specificity of pedagogical activity. The subject of pedagogical work and the problem of teacher's responsibility.

9. Ethical aspects of pedagogical activity in the works of Soviet educators (Krupskaya N.K., Blonsky P.P., Shatsky S.T., Makarenko A.S., Vygotsky L.S., etc.).

10. Ethical pedagogical views of Zenkovsky V.V., Ilyina I.A., Berdyaeva N.A.

11. Ethical concepts in the works of teachers-philosophers of the post-war period.

12. Deontology as a doctrine of duty and proper behavior.

13. Place and role of deontology in the ethical value system of professional pedagogical activity.

14. The concepts of professional duty and professional responsibility, their content and meaning.

15. The value of professional duty, proper behavior and attitudes of the teacher.

16. Professional duty and professional duties, their correlation.

17. Features of manifestation of categories of deontology in various types of interactions in psychological and pedagogical activities.

18. The duty and responsibility of the teacher in interaction with the subjects of pedagogical activity.

19. The structure and content of the professional and ethical codes of the teacher-psychologist.

20. Ethical code of the teacher.

21. Ethical code of a psychologist in the education system.

22. Ethical codes of psychologists around the world

23. Code of Ethics of the Russian Psychological Society

6.2. Topics for abstracts and essays to prepare for practical exercises

1. Axiology as a doctrine of values.

2. The nature and essence of moral relations.

3. Public and personal in morality.

4. Place and role of the ethical and axiological approach in psychological and pedagogical activity.

5. Typology of values in psychological and pedagogical activity.

7. Morality, customs and traditions.

8. Formation of ethical views in ancient Eastern cultures.

9. Fundamentals of Buddhist ethics.

10. Ethical concepts of antiquity.

11. Hedonism: the ethics of pleasure.

12. Ethics of self-denial: mercy, altruism.

13. Ethics of utilitarianism. Benefit principle.

14. Love as the basis of morality in Christianity.

15. Ethical and normative program of Mohammed.

16. Formation of ethical traditions of helping those in need in Russia.

17. Features of ethical concepts in Russian philosophy.

18. Formation and development of value bases of psychological and pedagogical activity abroad.

19. Legal regulation in psychological and pedagogical activity.

20. The specifics of professional and ethical systems in various types of professional activities, their relationship and mutual influence.

21. Ethical and axiological regulation of the relationship between the teacher-psychologist and the client.

6.3. Questions to prepare for the test

1. The concept and main functions of professional ethics.

2. Professional ethics as a way to regulate behavior in specific types of professional activity.

3. General principles of professional ethics: professional duty and a special form of responsibility, professional solidarity and corporatism.

4. Private principles of professional ethics.

5. Specificity and varieties of professional ethics.

6. Professional deontologies and moral codes.

7. Moral norms of the teacher's attitude to his work as a reflection of the specifics of pedagogical activity.

8. The concept of ethics in the psychological and pedagogical activity of its task.

9. The main forms of moral and pedagogical requirements.

10. Problems of pedagogical ethics in the Renaissance and Enlightenment.

11. The subject of pedagogical work and the problem of teacher's responsibility.

12. Multifunctional nature of psychological and pedagogical activity.

13. The problem of distance in modern pedagogy.

14. Ethical and axiological regulation of relationships in professional activities.

15. Features of the ethical regulation of the behavior of a psychologist.

16. The role of the system of public morality in resolving professional and ethical conflicts.

17. Ethical standards of behavior of a psychologist in professional situations.

18. Deontology as a doctrine of duty and proper behavior.

19. The concepts of professional duty and professional responsibility, their content and meaning.

20. The personality of a psychologist and its humanistic orientation.

21. Requirements for professionally significant personal qualities of a teacher.

22. Professiogram of a psychologist in education and its components.

23. Components of personality culture, the process of its moral formation.

24. Cross-cultural competence of an educational psychologist.

25. The principle of confidentiality.

26. The principle of competence.

27. The principle of responsibility.

28. The principle of ethical and legal competence.

29. The principle of client welfare.

30. The principle of the morally positive effect of the professional actions of a psychologist.

6.4. Tasks for the control work on the discipline and guidelines for their implementation

Control work on the discipline "Professional ethics in psychological and pedagogical activities » consists of the following elements:

title page;

Three completed tasks of control work;

List of used literature.

Control work is carried out by students according to the options. In this case, the variant of the control work is selected in accordance with the last digit of the student's record book number as follows.

Each version of the control work involves the implementation of three main tasks of different levels of performance:

1) The first task assumes a reproductive and creative level of performance on the proposed topic.

2) The second task involves writing a psychological essay on the proposed topic (at least 5-10 pages).

3) The third task involves analyzing the ethical issues raised in Irvin Yalom's book "Liar on the Couch". M.: EKSMO, 2005 (see the analysis scheme below).

Task 1. Conduct a theoretical analysis:

1. The profession of a teacher as a specific ethical and axiological activity.

2. Ethical and pedagogical ideas in the irrationalistic ethics of A. Schopenhauer, in psychoanalytic concepts (Z. Freud, E. Fromm) and existentialism.

3. The mission of pedagogical activity, one's own happiness and the happiness of another (L. N. Tolstoy, S. I. Gessen, etc.).

4. Ethical aspects of pedagogical activity in the works of Soviet educators (Krupskaya N.K., Blonsky P.P., Shatsky S.T., Makarenko A.S., Vygotsky L.S., etc.).

5. Ethical pedagogical views of Zenkovsky V.V., Ilyina I.A., Berdyaeva N.A.).

Task 2. Essay topics:

1. My understanding of the values of psychological and pedagogical activity.

2. Place and role of the ideal in the professional work of a teacher.

3. My understanding of the professional duty of a teacher.

4. Eternal moral values and the work of a teacher.

5. Place and role of the ethical system of pedagogical activity in the humanization of social relations.

480 rub. | 150 UAH | $7.5 ", MOUSEOFF, FGCOLOR, "#FFFFCC",BGCOLOR, "#393939");" onMouseOut="return nd();"> Thesis - 480 rubles, shipping 10 minutes 24 hours a day, seven days a week and holidays

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

Introduction

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

1.1 Spiritual foundations of human life page 13

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

1.3 Social constants of human existence page 60

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

2.1 Moral development of a person p. 74

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

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

Conclusion p.139

Bibliographic list

Introduction to work

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

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

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

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

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

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

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

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

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

Purpose and objectives of the study.

Achieving this goal required solving the following interrelated tasks:

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

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

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

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

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

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

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

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

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

In work:

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

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

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

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

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

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

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

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

The main provisions of the dissertation submitted for defense.

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

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

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

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

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

V.V. Zenkovsky made a significant contribution to the theory of social education, substantiating the need to build the process of social education on the basis of ideas about social life as a conciliar (spiritually and morally unified) being.

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

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

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

Spiritual foundations of human life

Pedagogical anthropology as an independent branch of philosophical and pedagogical knowledge began to be developed in the West from the second half of the 19th century (Karl Schmidt and his school). Around the same time, pedagogical anthropology was born in Russia. K.D. Ushinsky (in 1868 the first, and in 1869 - the second volume of the work of K. D. Ushinsky "Man as an Object of Education" was published), Pedagogical and anthropological ideas were developed in his works by I.A. Sikorsky. In the works of P.D. Yurkevich, the achievements of psychology, physiology, and philosophy were used for the religious-anthropological interpretation of the problems of upbringing and education. .TO. Saint-Hilaire, M.I. Demkov, P.F. Lesgaft, P.F. Kapterev, V.A. Wagner, Yu.I. Aikhenvald and others. Unfortunately, this direction of pedagogical research was limited by the framework of two main currents: natural science, which was and is now based on the understanding of man as a part of nature, as a predominantly biological being; and a sociological trend that considers human nature almost entirely a derivative of society. Theological pedagogy, based on the doctrine of man as the image and likeness of God, remained only in theological educational institutions and among emigrant teachers. Due to political circumstances, it had no influence on the development of pedagogical thought in Russia in the 20th century. Only at the turn of the 20th and 21st centuries, the issues related to the theological interpretation of the educational process again became the focus of attention of anthropologists who study the specifics of the interaction of biological, social, and spiritual factors in the course of the formation of the personality of students:

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

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

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

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

V.V. Zenkovsky notes that at the beginning of the 20th century there was a return to philosophy and pedagogy of Christian views on man. Referring to the works of M. Scheler, P. Wust, Beinval, E. Brunner, A. Ferrier, V.I. Nesmelova, P.A. Florensky, S.N. Bulgakov, N.A. Berdyaev and B.P. Vysheslavtsev4, the scientist writes: “recently there has been an undoubted return precisely to Christian anthropology - and various authors strive to present in an organic synthesis the data of modern science and modern philosophy from the point of view of the Christian doctrine of man.” At the same time, Zenkovsky points out that, "this work is more planned than executed." [ibid.]

The formation of a person as a person

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

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

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

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

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

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

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

The moral development of man

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

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

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

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

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

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

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

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

Psychological imperatives of personality formation

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

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

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

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

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

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2. FEATURES OF RELIGIOUS PEDAGOGY V.V. ZENKOVSKY

2.1. Sources for the formation of Zenkovsky's pedagogical views

A man of dramatic fate, a wanderer and an exile, forever turned to Russia, to its culture, history, religion. Zenkovsky, both in life itself and in his philosophical, religious and pedagogical views, passed a difficult path of evolution.

Vasily Vasilyevich Zenkovsky was born on July 4, 1881 in the city of Proskurov (now Khmelnitsky in Ukraine) into a family of teachers who came from among the nobility and clergy. Even in his youth, he experienced a spiritual crisis. Being a religious boy by family upbringing, in the Kyiv gymnasium he became interested in Belinsky and Pisarev and moved away from religion. Searches and doubts lead the young man to the world of philosophy and psychology. Pisarevskaya's "all-consuming faith in the natural sciences" prompted the young man to choose in 1900 the natural faculty of Kyiv University, the profession of a doctor. But already in his university years, disappointment in Pisarev's naturalism ripens in him. Zenkovsky considered 1903 a turning point for himself. Passion for Russian literature, especially Gogol and Dostoevsky, the study of Kant and neo-Kantian philosophers, and, especially, the impact of Vl. Solovyov and L.M. Lopatin and reading "Apologetics" by T.Ya. Svetlov return him to the bosom of religion. In 1904, Zenkovsky moved to the Faculty of Philology. Here, under the influence of lectures by Prof. G.I. Chelpanov showed interest in the problems of psychology. Under his guidance, the student completed a serious study "The current state of the psychophysical problem." After graduating from the university, he was left at the department as a professorial fellow, taught courses in the philosophy and psychology of childhood.

In the years between the two revolutions, Zenkovsky began to actively develop as a scientist and teacher, as a public figure. In 1912, he was elected an assistant professor at Kyiv University, and a teacher at the Kyiv Frebel Pedagogical Institute, and three years later his director; works at the evening courses for women A.V. Zhekulina, in the men's gymnasium M.A. Stelmashenko, in women's gymnasiums E.A. Kruger and M.F. Stelmashenko.

The range of subjects read by him is extremely wide: general psychology, experimental psychology, educational psychology and childhood psychology, social psychology, logic, introduction to philosophy, ethics, history of religion.

During this period, the social activities of Zenkovsky began. He headed the Kiev Frebel Society, uniting a large group of preschool enthusiasts around him. Having defended his dissertation in 1915, Zenkovsky became a professor at the Department of Philosophy at Kyiv University. He becomes close to S.N. Bulgakov, is among the organizers of the Kyiv Religious and Philosophical Society, for some time he is its chairman.

In the spiritual world of the scientist, the place of Belinsky and Pisarev was occupied for a long time by Vl. Solovyov and L.M. Lopatin. As Professor S. Verkhovskoy wrote, he “... went through the influence of the Solovyov school. He got rid of it every year, but never openly broke with it. 20 Vl. Soloviev, the thinker was attracted by the desire to carry out a synthesis of philosophical and theological thought, Western and Eastern cultural traditions, rational and mystical types of philosophizing, the tradition of Russian metaphysics of unity laid down by him. The future of mankind, he, like Vl. Solovyov, associated with the synthesis of religion, science, philosophy and art.

The range of problems studied by him during this period was also wide. He considered the problems of psychology in close connection with pedagogy, defended the concept of the integrity of the individual in the unity of intellectualism and emotionalism, rationalism and irrationalism of the human soul, the unity of upbringing and education (with the primacy of the former), appeal to the depth psychology of the individual. Much work was devoted to the principle of individuality, which Zenkovsky considered as the fundamental principle of upbringing and education, defending, however, the reconciliation of the "truth of individualism" with the "truth of universalism". As a teacher and psychologist, Zenkovsky in this period was attracted by the ideas of a holistic study of childhood, the “childish soul”, which he considered in the context of his concept of emotionality. Following his teacher G.I. Chelpanov, he opposed the ideas of "psychophysical parallelism" of Wundt, Ebbinghaus and others, defending the "theory of interaction between the soul and the body", was an opponent of experimental psychology and pedagogy, the theory of association of ideas by A.P. Nechaev, ignoring the general theory of the soul. Behaviorism, Herbartian intellectualism, and secularism were criticized by him.

During these years, Zenkovsky declared himself as one of the founders of social pedagogy in Russia, based on Russian sociology and social practice, on the ideas of P. Natorp, D. Dewey, D. Baldwin, G. Kershensteiner and others. Under his leadership, one from significant socio-pedagogical and psychological studies on the impact of war on the child's psyche ("Children and War", 1915), which aimed to "look to the end into the terrible abyss of children's grief" 21 in order to find the strength and ways to save children from physical and social death . The socio-pedagogical views of this period are most fully reflected in the book "Social Education, Its Tasks and Ways" (1917, 1918).

The February revolution caused a great spiritual upsurge, faith in the ideals of democracy and freedom. “Social education must become a powerful factor of progress, if only we renounce in our pedagogical influence on children from that extremely individualistic understanding of life which is dominant at the present time. A person can never be understood outside of his social connections, outside the social environment, but pedagogical influence cannot be successful if it interprets the child as a closed individuality. 22 It should develop the needs for civic initiative, solidarity, and political activity.

It gives a deep analysis of the impact of various factors of the social environment on the individual. Zenkovsky considers the family to be the leading factor in the socialization of the individual, then preschool institutions and school. If the school is the “first social environment” for the child after the family, then it should satisfy the general social interests of children, create conditions for “outside pedagogical social communication” 23 . This includes self-government, and the labor organization of the school, and forms of extracurricular life (libraries, holidays, museums, excursions, school magazines), and the activities of extracurricular associations (children's clubs, summer playgrounds and labor colonies). The scientist evaluates their role in terms of the development of the ideals of solidarity and cooperation. At the same time, he warns against the transfer of political forms to the school, the penetration of "elements of party spirit." "A bad service is rendered to children by that teacher who will push their minds, which are only just being formed, into questions of party disagreements." 24

Zenkovsky appears as a social educator and psychologist who focuses on humanistic, universal values and relations, opposing school violence and formalism, narrow nationalism, class approach and party spirit in education. His approach is imbued with optimism and faith in the future of Russia, a visionary concern for the fate of a generation that is being penetrated by the "poison of antisociality." 25

Despite his passion for philosophical and religious quests, Zenkovsky during this period remained in pedagogy on the positions of secularism, considering religion in the general range of human values. So, among the factors of socialization identified by him, religion does not appear, although the religious life of the child is considered as an integral value of human life and education, which is mastered by the child along with the language, traditions and customs, literary monuments and the foundations of science.

The revolutionary events in Russia and Ukraine marked a sharp line in Zenkovsky's personal life and scientific biography. He became involved in politics and for five months in 1918 served as Minister of Culture and Religion in the government of Hetman Skoropadsky. And then forced emigration. Since 1923, after a short stay in Belgrade, where Zenkovsky was a professor at the University of Belgrade, he was in Prague. A very rich and fruitful Prague period begins for him. Zenkovsky heads the social and pedagogical movement of the Russian emigration. He was elected chairman of the Pedagogical Bureau for lower and secondary Russian schools abroad. Thanks to his active work, the problems of financing and organizing school affairs in various European countries, the training of teachers, the protection of emigrant children, and educational and methodological work were solved. On the initiative of Zenkovsky and his colleagues, congresses of figures of the Russian school abroad were held, active publishing activities were carried out: pedagogical journalism was created, in particular, the journal "Russian School Abroad". He actively spoke on the problems of education in the press, at congresses, meetings, seminars.

Zenkovsky led teaching activities, together with a group of emigrant scientists, he became the founder of the Russian Higher Pedagogical Institute. Ya.A. Comenius, headed the Department of Experimental and Child Psychology. For students, he published a course in general psychology, as well as the book “Psychology of Childhood” (Leipzig, 1924), which had been created for many years. Under the guidance of Professor Zenkovsky, a socio-psychological study "Children of Emigration" was carried out, which was carried out by students of the Russian Pedagogical Institute and teachers of Russian schools and gymnasiums. 2,400 children's memoirs about Russia were analyzed. Zenkovsky considered this method sparing in order to avoid "direct touch" on unhealed childhood wounds and at the same time preserve the immediacy of childhood memories. He states with great bitterness that the children's soul, torn out of their native soil by political storms, is deeply shocked by three events: the revolution, which caused the collapse of ideals and attachments, the civil war, when they witnessed repressions, and emigration, which tore them away from their homeland and family. The study received a wide response in the Western world. In these documents, Zenkovsky saw material for a teacher and psychologist, sociologist and historian.

The tragic experience of the children of emigration, which became the personal experience of a humanist thinker, makes Zenkovsky take a fresh look at the factors of socialization and education of children of emigration. In pedagogical circles, the question is raised about religious education, about their religious spiritual life. In this he begins to see the only way of salvation and flourishing of spiritual life. “From cynicism, immoralism, melancholy and pessimism, we can save children's souls only by living and deep religiosity,” 26 he wrote.

This theme sounds louder and louder in the moral and religious pedagogical quests of the scientist and theologian. The Russian school abroad, preserving the tradition, included the Law of God in the curricula, however, according to Zenkovsky, this is not enough. As a social psychologist and educator, he believes that for the religious education of emigrant youth, it is necessary to create an appropriate pedagogical environment in which religion acquires the status of a powerful factor in the spiritual rebirth of the individual. He is disappointed in the educational opportunities of the emigrant school, seeks to increase the religious and pedagogical potential of the family (his article “On Religious Education in the Family” is about this). He attaches great importance to the factors of out-of-school religious education and upbringing, the parish life of children, which, as it seemed to him, could compensate for the difficulties of upbringing in emigration families and orphanhood. He wrote: "A spiritually healthy family is necessary for religious education, a school imbued with religiosity is necessary, but a spiritually cultural atmosphere is even more necessary." 27 Zenkovsky saw the implementation of this idea, in particular, in the Russian Student Christian Movement (RSKhD), which he created in 1923.

Not accepting Freudianism in general, the scientist considered it very important to pose the problems of children's sexuality and sex education. He published the book "Conversations with Youth on Sex" (Paris, 1926). Significant works of this period are published in 1924. in the journal "Russian School Abroad" the article "Pedagogy and Psychology" and published in Leipzig "Psychology of Childhood". V.V. Zenkovsky gave his vision of the status of the new branch of the science of educational psychology, emphasizing that it is part of the system of pedagogical sciences, and the very idea of educational psychology was not a mistake. As part of its V.V. Zenkovsky considers pedagogical interaction as a particular type, a certain special and specific form of that general process of interaction from which all social life is composed. Pedagogical psychology is called upon to reveal all the originality of school life, the relationship between children and leaders in it, the static and dynamic side of school relations.

The longest was Zenkovsky's stay in France, which became his second home. He moved to Paris in 1926, but did not break with Prague until the end of the 1930s, continuing to participate in the work of the Pedagogical Bureau, congresses and conferences, and the activities of the Russian School magazine created in 1934 with his participation.

In France, the scientist took an active part in the founding of the Paris Orthodox Theological Institute. Sergius of Radonezh, in which he headed the department of philosophy. In addition, they opened the Higher Women's Theological Courses. At the institute V.V. Zenkovsky created the Religious Pedagogical Cabinet, founded the "Religious Pedagogical Bulletin", the editor of which was himself.

Zenkovsky belonged to the Western European Multinational Church, one of the three branches of Russian Orthodoxy abroad. It was this branch that made the most famous contribution to the development of education and pedagogy. In its jurisdiction was the Russian Student Christian Movement, the Theological Institute and its Religious Pedagogical Cabinet, the Religious and Philosophical Academy. In addition to V.V. Zenkovsky with her were associated with N.A. Berdyaev, S.N. Bulgakov, V.P. Vysheslavtsev, S.L. Frank and others

V.V. Zenkovsky was one of the intellectual leaders of Eurasianism. His appeal to the ideology of Eurasianism was associated with disappointment in the spiritual principles of Western civilization. He vividly expressed this in the books Russian Thinkers and Europe (1926), Orthodoxy and Culture, and in the series of lectures The Idea of Orthodox Culture and Eurasianism. Eurasianism meant turning part of the emigration towards Russia, towards the people, towards Orthodoxy, but not towards Bolshevism. However, this was not a rejection of Western culture.

The scientist deeply experienced the gap between religion and culture. Of course, a special interest in this topic is characteristic of almost all representatives of Russian religious thought, starting from the early Slavophiles, but Zenkovsky literally lived by the idea of Orthodox culture, the idea of the transformation and churching of life. Devoting himself to the work of the student Christian movement both as its chairman and as its confessor, Zenkovsky sought to create cadres of a new Russian intelligentsia in the midst of this movement, overcoming the ideas of cultural autonomy and secularism of their predecessors and organically perceiving an integral Orthodox Christian worldview.

By the beginning of the 30s. completed Zenkovsky's turn to the construction of a holistic religious and pedagogical paradigm of education based on Christian anthropology and the revision of the basic concepts of the pedagogical system in the light of Orthodoxy, the creation of Orthodox pedagogy, religious education. “I have long come to the conclusion that the weakness and confusion of modern pedagogical thought is associated with its subordination to the principles of naturalism, while pedagogical creativity can find its proper understanding only on the basis of religion, in particular, in the system of Christian anthropology” 28.

Although the issues of religious upbringing and education have always been in the center of attention of V.V. Zenkovsky, from the end of the 20s we can talk about a fundamental turn towards the religious justification of the problems of pedagogy. In the works of this period, he seeks to "build the basic concepts of the pedagogical system in the light of Orthodoxy." 29

He formulated the principles of Orthodox pedagogy, which combine religious and moral ideals and universal values. Along with this, Zenkovsky believed that anti-world-contemplative pedagogy was an expression of secularism and atheism. “... You can’t lead children if there is no real truth ahead, if there is no Kingdom of God ahead ...”. 30 The purpose of pedagogy is to reveal the image of God in children by preparing them for the present and future life. He believed that, unlike other paradigms, Orthodox pedagogy, as a worldview, is based on non-violence and the Christian understanding of freedom.

Zenkovsky actually created the direction of Russian religious pedagogy abroad (L.A. Zander, I.A. Lagovskoy, O. S. Chetverikov, etc.), recognizing that the secret of spiritual growth and the pedagogical process is in the action of the natural forces of good and evil , and not the forces of physical and mental, but the goal of the school was to help children in their spiritual growth and in what they are not able to do on their own.

He admits that religious justification is alien to many modern, including religious educators. For him, the positions of K.N. Wentzel, who denied her the right to determine the ways of education, including religious, and the concept of pedagogical idealism (S.I. Gessen and others), who affirmed the spiritual development of the individual outside the religious meaning of morality and placed religious and other values and types of education side by side.

Criticizing the “world-contemplative searches” of pedagogy, from the search for a “new breed of people” I.I. Betsky, pedagogical utopianism L.N. Tolstoy to Soviet pedagogy, also imbued with utopianism, V.V. Zenkovsky does not recognize the principles of religious education as ideological, he considers them universal. The principle of freedom, which protects all areas of humanistic pedagogy, does not contradict, according to Zenkovsky, the religious justification of pedagogy. V.V. Zenkovsky defended the idea of strengthening the ties of religion with art, philosophy, literature, science, while rejecting, on the one hand, scientism, materialism, and on the other, obscurantism and fundamentalism. He was open to the ideas of ecumenism.

In 1939, the day before the declaration of war, the French authorities arrested V.V. Zenkovsky and sent to the central prison in Paris. A one-year stay in prison became a turning point in the spiritual life of the thinker. This predetermined the decision to accept the priesthood. In March 1942, he was ordained by Metropolitan Evlogii. In the war and post-war period, V.V. Zenkovsky is increasingly devoted to pastoral work in the house church of the RSHD (Paris Vvedenskaya Church), delves into theology (during this period he wrote the Principles of Orthodox Anthropology, Apologetics, etc.).

The weakness of modern pedagogy V.V. Zenkovsky sees in its separation from the holistic perception of man and the world. However, he was far from the ideology of the orthodox-religious direction, which affirmed theology as the guiding principle of pedagogy, and the Gospel as its code of ethics. For Zenkovsky, pedagogy has three foundations: anthropology, philosophy, and religion. For him, pedagogy is a divinely inspired art. But his pedagogical concept, based on Orthodox anthropology, on a deep understanding of the psychology and sociology of childhood, denied orthodox clericalism.

V.V. Zenkovsky does not deny that secularization in general and the emergence of secular principles in pedagogy had a positive meaning. Their discoveries in the sociology and psychology of the individual, in understanding pedagogical patterns, cannot be discarded. Moreover, he wrote: "Russian Russoism has not yet waited for its researcher, and yet it forms one of the significant currents in the development of Russian thought." 31

V.V. Zenkovsky as a historian of pedagogy is inseparable from his role as a historian of philosophy. Moreover, only through the prism of his historical and philosophical views can his historical and pedagogical views be understood. Passing from the natural sciences to philosophy, psychology and pedagogy, he devoted himself to the creation of a Christian science of Christian anthropology, very little developed before him. In the views and constructions of Zenkovsky, it is especially necessary to emphasize his deep conviction in the freedom of man. “If a man depends on nature, then the act of freedom is still indisputable in him” 32 .

Having diverged from the Neoplatonic aspect of the constructions of Vl. Solovyov and rejecting the pantheistic elements inherent in him, V.V. Zenkovsky bases his metaphysics on the doctrine of the createdness of being, while not rejecting the possibility of the free evolution of the earth. He says that the integrity of a person is restored by virtue of the inner law, which, according to the teachings of the Lord, every person must bear, and which "provides the incomparability and originality of each person." The scientist writes: “Hence, the centrality in a person of his moral life is clear ... All pedagogical efforts, which are generally feasible, should be aimed at ensuring that a young being can “find himself” and creatively transform his composition, which he finds in himself, as interaction of social and spiritual influences” 33 .

Defending the originality and originality of Russian philosophy, V.V. Zenkovsky emphasizes the anthropocentrism of philosophical searches, in the center of which is a person, his fate and paths, noting that in its significant part Russian philosophy is not theocentric. In other words, he sees the great universal potential of philosophy, and with it the Russian pedagogy. In the history of pedagogy, it is important for a scientist to trace the connections between Russian pedagogical thought and religious and philosophical ideas. Of course, striving for objectivity of presentation and analysis, V.V. Zenkovsky looked at the history of pedagogy through the prism of his deeply religious and philosophical worldview.

In Russian pedagogy of the twentieth century. he distinguishes three directions: pedagogical naturalism, pedagogical idealism and religious pedagogical movement. The first, leading its origin from J.Zh. Rousseau, being imbued with faith in the nature of the child and the possibility of rationalizing pedagogical work, builds his doctrine of personality development and education regardless of religious ideas, although he admits the need for Christian doctrine. To the scientific direction of this doctrine, he refers P.F. Lesgaft, A.P. Nechaev, A.F. Lazursky and others, to the romantic L.N. Tolstoy, I.I. Gorbunov-Posadov and other supporters of "free education". In isolation from Christian anthropology, he sees the weakness of pedagogical naturalism.

A prominent representative of pedagogical idealism or transcendentalism V.V. Zenkovsky considered S.I. Gessen, to whom he was friendly, and dedicated a number of articles and an obituary. He also owns the first review of the history of Russian Orthodox pedagogy of the 20th century.

One of the first V.V. Zenkovsky gave an outline of the Russian history of pedagogy of the 20th century, combining in it Russia, the Russian Diaspora and the Soviet period. He owns essays on Russian teachers from Pirogov and Ushinsky to Shatsky and Makarenko. Analyzing Soviet pedagogy, the scientist noted its philosophical inconsistency, utopianism and pragmatism, monoideologism, which turns it into a kind of "religious" orthodoxy. While striving for the objectivity of the philosophical analysis of various pedagogical systems, he could not avoid the religious vision of historical and pedagogical problems.

Among a wide range of problems V.V. Zenkovsky singled out the problem of national education. The heritage of the teacher builds a holistic understanding of the goals, forms, tasks of national education, the idea of which is integrative, deeply penetrating all his work. The scientist was an active participant in the work of congresses, meetings, conferences dedicated to the issues of national upbringing and education in emigration. Peru Zenkovsky owns many works that in one way or another affect the issues of national education, a series of articles “On National Education” was published. The teacher saw the complexity and versatility of this problem, more than once emphasized that the denationalization of young people is not at all limited to the sphere of language, that “... a departure from Russia, the loss of “Russianness” can take dangerous forms, even if children still speak Russian well.” 34 Here is what V. V. Zenkovsky wrote about upbringing in the conditions of changes in the value system surrounding children:

“Life appears before our children and adolescents naked, in all its ugliness, often disgusting, and, moreover, so early that children have nothing to oppose this harsh truth of life. The sobriety and practicality common to the entire present generation come through especially strongly among our youth, which involuntarily puts questions of outward order in the foreground. Practicality turns into a simplified understanding of life, sobriety - into the rejection of everything that is not directly applicable to life. This is often accompanied by harsh (sometimes prompted by us) criticism of the older generation, which leads to an unprincipled rejection of cultural values. That is why today's youth is struck by its lack of culture, the loss of the vast world that we lived before - the world of history and art: neither the facts nor the ideas of the universal past are known to them (which, by the way, is not eliminated even by passing through higher educational institutions, which are completely abroad do not give what our higher educational institutions gave). Spiritual horizons are limited, mental poverty causes a general spiritual helplessness. At the same time, cinema and sports enter the young soul as a conductor of a powerful, but spiritually fruitless, and often ambiguous influence. 35

The listed problems were raised not in Russia at the turn of the 20th and 21st centuries, but in France in 1929, and were associated with the need to preserve Russian culture among emigrants who were faced with the intense impact of individualism alien to the Russian mentality, the suppression of spirituality by commodity-money relations. Now we can say that the pedagogy of the Russian Diaspora in general coped with this task - most of the then children of emigrants still speak good Russian and know Russian history and literature.

Protects Zenkovsky national education and from sentimental worship of Russia and its culture, i.e. development of national romanticism, he considers the dedication of all forces to the service of the Motherland and preparation for this service as the main task of national education. At the same time, the scientist also recognizes the significance of "national eros", i.e. enthusiasm and inspiration, which in their source go back to pure love for the Motherland. As a social psychologist, Zenkovsky explores the essence of the national feeling, while arguing that "... the national feeling, which has reached its true disclosure, free from the temptations of vanity and pride, is one of the most valuable and productive manifestations of the spiritual life in us." 36 But he warns against wrong ways of awakening national feelings, for example, through the development of contempt for other peoples, because. then the fire of national feeling will be directed in the wrong direction and produce more destructive than creative action, and in this case the national feeling can easily turn into chauvinism. V.V. Zenkovsky is against the use of national feelings and for political purposes, national extremism. He argues that national education should be carried out not through focusing on it, but through enlightenment and deepening of its connection with the entire spiritual life. Here the scientist raises several more problems: understanding the religious meaning of the feeling of the Motherland; the need for sacrificial service to her. And sacrifice gets its inner meaning and real roots only in religious life.

In the following sections of our study, we will dwell in more detail on Zenkovsky's views on the problems of the relationship between education and Orthodoxy.