CC BY
7the environment its components must have a flexible structure and perform functions that will be adapted to the characteristics of the content and technology teaching in each school, municipality, region of the Russian Federation.
REFERENCES
1. Federal Law "On Education in the Russian Federation" dated 29 December 2012 № 273-FZ / / Rossiyskaya Gazeta. -2012. - December 31.
2. Ministry of Education and Science of the Russian Federation of December 17, 2010 № 1897 "On approval of the federal state educational standard of general education," published December 19, 2010 on the Internet portal "Rossiyskaya Gazeta". - URL: http://www.rg.ru/2010/12/19/obrstandart-site-dok.html.
3. By the Federal Government on October 20, 2010 № 1815-r "On the State Program of the Russian Federation," Information Society (2011-2020) "/ / Collected Legislation of the Russian Federation. - 2010. - № 46. - St. 6026.
4. Ministry of Education and Science of the Russian Federation "On approval of the federal requirements for educational institutions, in particular the minimum equipment of the educational process and equipment of classrooms" on October 4, 2010 number 986 / / Rossiyskaya Gazeta. - 2011. - Feb 16.
5. Ministry of Education and Science of the Russian Federation of December 17, 2010 № 1897 "On approval of the federal state educational standard of general education," published December 19, 2010 on the Internet portal "Rossiyskaya Gazeta". - URL: http://www.rg.ru/2010/12/19/obrstandart-site-dok.html
6. Zenkina SV Pedagogical bases of the organization of information and communication environment for new educational outcomes: dis. Dr. ... Sciences. - M., 2007.
7. Ivanova EO, Osmolovskaya IM theory of learning in the information society. - M.: Education, 2011. - 190 p.
8. Information and Communication Technologies in Education: ucheb. method. Benefit / IV Robert S. Panyukova, AA Kuznetsov, A. Kravtsov Yu; ed. Robert IV. - M. Bustard, 2008. - 312 p.
PHILOSOPHICAL HUMANISM AS THE IDEOLOGICAL BASIS OF HUMANISTIC EDUCATIONAL PROCESS
Abstract. The author discusses the ideas of humanism as the philosophical basis of humanistic educational process. The author reveals the essence of the spiritual philosophy of humanism, which directly determines the essential features of humanistic pedagogy and humanistic educational process.
Keywords: humanism, spiritual humanism, humanity, spirituality, humanistic educational process
NADEZHDA NOVICHKOVA
PhD in Pedagogics, Associate Professor, chair of pedagogy, Ulyanovsk State Pedagogical University after I.N. Ulyanov
Nowadays humanistic pedagogy and humanistic educational process occupy a niche in the current problem field of scientific pedagogical knowledge and come from the ideas of philosophical humanism as the metaprincipal of scientific knowledge and socio-cultural practice. The specificity of philosophical humanism orients a researcher to perceive humanism as a "holistic paradigmatic structure with methodological, philosophical-anthropological, axiological, praxeological and sociocultural dimensions". [3, pp. 17-18]. The humanistic studies of philosophers, sociologists, psychologists, educators and other scientists formed these dimensions, which, in our view, can act as a methodological basis of humanistic educational process. Under the humanistic educational process we understand the pedagogical process, in which all parties are organized according to priority and humanistic values (humanity, spirituality, harmony, creativity, ecology). And the humanistic conditions for the formation and development of humane person (such as, his spirituality and humanity, moral qualities on the basis of humanity, humane life relationships, capable for self-actualization of his humane spirit in society) and created [4, p. 143].
Appeal to the ideas of humanism is necessary for the purpose of philosophical and conceptual justification of essential characteristic, characteristics of organization the humanistic educational process and the specifics of its results. To the beginning of the XXIth century, in the philosophical classification of A.A. Kudishina the most significant forms of humanism [3] are the prevailing emphasis in meaningful characteristics of modern humanism, the field "applications" of the basic provisions of humanism and the presence of natural features of humanism. These forms allow identifying the ideas, which make related all forms of humanism and fundamentally distinguish them from each other, and, in turn, it is necessary for understanding of their application in the field of teacher cognition and educational practice.
The supporters of soviet humanism (P. Kurtts and his associates G. Blekhem, E. Flyu, R. Braun, R. Dokins, T. Flinn, O. Deysi, B. Carr and others, V.A. Kuvakin and others) consider humanism as a system of moral ideas, established on the basis of science results and critical thinking, able to help a person to solve today's problems. Among the highest values human freedom as the condition for the internal development of human is the most important one (P. Kurtts).
Evolutionary humanism (J.S. Haksli in 40-70-ies of the XXth century and scientists: J.D. Simpson, K. G. Uordington, E. Mayr, J. Hemming, J. Burks, R. Dawkins and others; W. P. Trofimova and others) developed the idea of a unified and comprehensive evolution of man, society, culture; state the unity of mind and body, a man with the rest human life, the unity of spiritual and material, the unity of all mankind and deny the existence of absolute values, since it is contrary to the principle of ontological evolution.
Scientists, who developed the ideas of noosphere humanism (A.A. Bogdanov, I.M. Borzenko, V.I. Vernadsky, N.N. Moiseev, S.A. Podolinsky, P. Teyyar de Chardin, N.A. Umov H.F. Fedorov, A.L. Chizhevsky, K.E. Tsiolkovsky and others), recognize the need for global solidarity to save the nature of a man himself, the whole nature, the universe and to the noosphere evolution of human community. The main ideology is noosphere, based on such humanistic values, as liberty, equality, fraternity, nonviolence and integration values of the world culture and especially education.
Ecological humanism (V. Bullou, E.A. Kogay, N.V. Timofeev-Resovskii, G. Parsons and others) considers the environmental imperatives as valuable foundations of modern civilization, necessary for the preservation of all life on the Earth, including the man himself. The coevolutionary approach focuses on the interconnectedness of life and conjugation of processes in living and inanimate, social and natural worlds, and that is the basis of co-evolutionary paradigm as a paradigm of coordinated development of society and nature (E.A. Kogay).
Thus, consideration of the essence of humanity in its variations (secular, evolutionary, noosphere) can detect the natural features of the humanism, as the self-sufficiency of human nature in its own development; organic unity of man and nature, man and the human community; awareness and coevolutionary codependency, man, society, nature, space; their evolution, creative self-identity as a part of its nature; disclosure of natural development of human potentialities.
Religious humanism, developing in the ideas of domestic and foreign speculators (L.N. Tolstoy, F.M. Dostoevsky, V.I. Nesmelov, V.S. Solovyev, N.A. Berdyaev, S.L. Frank, A. Shveytser , L.I. Shestov, Teilhard de Chardin, S.T. Uayn, P. Sampson and others), has a variety of manifestations and also has a direct impact on the humanistic educational practice. The ideas of religious humanism played the role in establishing a dialogue between religions and between religion and science, religion and philosophy of humanism, in establishing a secular-religious cooperation in educational practice. Scientists recognize the need as the equal scientific and religious worldviews, and true spirituality as the faith in God, striving to disclose the image of God.
Civic humanism in Russia (A.V. Buzgalin, Yu.G. Volkov, G.G. Givishvili, V.L. Ginzburg, V.D. Zhukotsky, A.G. Kruglov, V.A. Kuvakin, G.G. Shevelev A.S. Shutov and others) supports democratic values and ideas of civil liberties and human rights, considering humanism as a worldview and practice, in which the highest value is a person (not a nation, party, class, or something supernatural); it does not recognize the barriers that divide people. Humanism seems that humanist ideology, which can consolidate the society and help solving many social problems by means of humanization. In line with these ideas the pedagogical issues are developed, they are related to the humanization of modern education, by which we mean a strong tendency to gradual and slow implementation, cultivation of humanistic principles in educational (pedagogical) process and in education as a system.
To investigate the humanistic educational process is crucial to note that in the last decade humane-personal pedagogy uses the concept of spiritual humanism (Sh.A. Amonashvili and humanistic education community). [4] Interpretation of spiritual humanism, in our opinion, may claim to independently executed and completed kind of philosophical humanism (spiritual humanism) and take the place in the classifications of philosophical humanism, although conceptually and ideologically it manifests itself in pedagogy and pedagogicsl philosophy. Supporters of spiritual humanism in pedagogy are Ya. Korchak, V.A. Suhomlinsky, Sh.A. Amonashvili. Humane-personal pedagogy of Sh.A. Amonashvili conceptually develops the idea ofspiritual humanism, continuing spiritual and humanistic traditions of classical pedagogy. Key positions of spiritual humanism, as well as the other forms of humanism, historically evolved and developed, and are evolutionarily ideas, interrelated and interdependent by spirituality and humanism. We pay attention to these ideas.
At the end of the XXth century, one of the characteristics of spiritual crisis in society was "spiritual tension", a breakthrough to the principles of human life in the border situation, and education to spirituality was one of the challenges of the modern era to a man and to a humankind [2, p. 26]. According to the viewpoint of A. Peccei, sources of crises "are inside, but not outside of human beings" and the solution to all problems "should be based primarily on changes in the man himself, his inner self' [6, c. 14]. Agreeing to these positions, we recognize that spirituality serves the resource and condition, which allow the educational process to preserve the humanity of the child, to build him a new quality, developing humanity, and pedagogy, as a science and the form of consciousness, to harmonize with the needs of man and society in their sustainable development.
The humane-personal pedagogy of Sh.A. Amonashvili, where spirituality and humanity occupy their original positions, emphasizes that the purpose of the spiritual dimension of classical pedagogy are the foundations of religious teachings, culture and morality, but it does not make the classic teaching religious doctrines, they remain bright expressed secular orientation [4]. As a sense of spirituality, assumptions in three axiomatic postulates are accepted reality of the higher world, the higher consciousness and God; reality of immortality of the human spirit and its eternal aspiration to perfection; understanding of life on the Earth as a segment of a path of spiritual development and ascension. These ideas are related to perception and understanding of a child in the spiritual world: the child is a phenomenon that is imperative in the spirit of our earthly life; it carries the mission, purpose; therein lies the greatest energy of spirit, unlimited spiritual development [1, p. 17-24]. Spiritual essence of a child is complemented by leading qualities of his earthly psychological nature: passion for development, passion to adulthood, passion for knowledge, passion for freedom [ibid, 15-16]. I the n essence of holistic understanding of a child (the fullness of the two natures - the spiritual and material ones), spiritual nature is the leading one, and the child as a natural unity is the union of heaven and earth, spirit and matter of Manifesto.
Spirituality is recognized as the important spiritual dimension of human life and society. Humanity and spirituality form together: a) basic concepts of humane pedagogics (they are intertwined with each other as the meaning and the way, as the content and the form), b) quality of the educational world, which contributes to the continuous improvement of the evolutionary process of human nature; c) meaning of humane pedagogics as the theory and practice of formation of the growing human through the content and tools, developed on the basis of spiritual humanism [4, p.16-17].
Spiritual humanism comes from the fact that the human spirit is immortal; freedom is a natural condition for the development of the spirit. [4] Spiritual communion between people is a special human community; it is formed according to the needs of man in a man, which in the middle of the XXth century was singled out by V.A. Sukhomlinsky, and which, in his opinion, is above other needs [7, p. 5]. Spiritual communion asserts between people the best moral relations, reclaims and develops moral qualities in a person, develops his humanity, retains and develops the spiritual and moral health of the individual.
We must recognize that the spiritual humanism underlies the humane-personal pedagogy (or humanistic pedagogy), but its essence as the conceptual foundations of spirituality and humanity expresses broader beginning (humanistic and philosophical). In this sense, spiritual humanism is a leading essential characteristic of a humanistic approach as a philosophical, methodological approach in the scientific and humanitarian knowledge, especially in pedagogical one. Its leading ideas of spirituality and humanity make up a variety of natural features of humanism, which are known in all other varieties of humanism. Spiritual humanism as a variety of forms of humanity existence is connected with the spiritual, inner world of man, his spiritual essence and spiritual being, with the appointment of a person place or person generic human mission (to take place and be a man), and perhaps reveal the man-God. In other words, spiritual humanism has its own form of existence, which is the spiritual nature of man, his inner spiritual world, the spiritual state, spiritual growth based on humanity.
The philosophy of humanism is the main ideological formation of methodological foundations of humanistic education process, which includes the basic ideas and propositions of modern humanism as a philosophy of cognition, education, science and humanity (the term of V.A. Sukhomlinsky). Spiritual humanism, as philosophical humanism, directly determines the philosophical and ideological basis of humanistic pedagogy and humanistic educational process.
REFERENCES
1. Amonashvili Sh.A. School life. - Moscow: Publishing House. House Shalva Amonashvili, 2000. - 144 p.
IA Education to spirituality and morality in the era of global change / / Pedagogy. - 2008. - № 9. - Pp.25 -
504 p.
2. Kolesnikova, 33 p.
3. Kudishin AA Humanism - a phenomenon of modern culture. - M.: Academic Project, 2005.
4. Manifesto humane pedagogy. - Donetsk: eds of "Noulidzh." - 2011. - 43 p.
5. Novichkova NM Humanistic essence of the educational process: an interdisciplinary approach / / Education, integration. - Rostov-on-D. - 2011. - № 3 (18). - Pp.138-145.
6. Peccei A. Human qualities. Lane. with Engl. / A. Peccei. - M.: "Progress", 1985. - 312 p.
7. Sukhomlinsky VA Human need in a man. - 2nd ed. - Moscow: Soviet Russia, 1981. - 96 p.
THE PECULIARITIES OF THE LANGUAGE IDENTIFICATION OF THE INHABITANTS OF EASTERN UKRAINE AFTER THE EVENTS OF EVROMAJDAN (ON THE EXAMPLE OF DONETSK, LUGANSK AND KHARKOV REGIONS)
Abstract. The article is devoted to the peculiarities of the language identification of the inhabitants of the southern sloboghanshina after the events of the end of the autumn, 2013 -winter-summer, 2014. The functioning of Ukrainian and Russian languages in different spheres of life is analyzed. It is concluded that Ukrainian language must be protected and developed on the investigated territory.
Keywords: slobozhanshina, language identification, society, Russian and Ukrainian language, communication
ELENA PISKUN
Junior scientific assistant, Ukrainian Ethnological Centre, M. Rylsky Institute of Art Studies, Folklore and Ethnology NAS of Ukraine
The chain of realities and events in the modern history of Ukraine has caused the next reformational turn in the forming of the civic community (where the leading role belongs just to the state), that influences peculiarities of the identificational practices of the person. In our opinion, this processes started to be the most actively traced from July, 2012, which is the time of the Law by S.Kivalov and V. Kolesnichenko «On the basis of the state language politics» assumption [5], when Ukrainian society has assembled to support the single state language, demonstrating in such way the unity and urgency of the language not only as the means of communication, but also as the marker of identity. But the mentioned processes roused Kiev mainly and were imperceptible in the rest of the regions and district centers. We are sure that Evromajdan of November 2013 - February 2014 (which was caused by Cabinet's of Ministers of Ukraine checking of the preparation process to the concluding of the Agreement about the Association between Ukraine and the European Union) has become the final factor which changed essentially the convictions and world-view of the hundreds of thousands of Ukrainian people. But its consequences became more horrible, including the annexation of the Crimea and the separatist disturbance in Donetsk and Lugansk regions.
The civic identification is estimated as the most vulnerable among the chain of the identificational factors (like language, religion, ethnic culture etc.) on the territory of Sloboghanshina. We have found several works devoted to the problems of the investigated region formation and the peculiarities of its inhabitants' ethnic complement [8; 4; 10], where the geographical (geopolitical) position of Ukraine, its great economic and human potential are mentioned among the first-rate reasons, which «have incited Russian ruling elite, including tsarist and soviet, to conduct unchangeable policy of total Russian assimilation of Ukraine» [10, c. 34].
It arose historically that from the very beginning the territory of Sloboghanshina was settled by unequal population in ethnic and social characteristics (like cossacs, workers, etc.) to have better wages working at the plants or mines. In such way the assimilation processes transforming Ukrainian people on those who put mercantilism above consciousness and dignity practically occurred. But today the population is divided into very rich (who became oilharchical and criminal clans of the region later) and very poor, who are ordinary workers and are forced to look for the most acceptable and profitable sources of income even if the job is abroad, far away from family.
It is well-known that the results of the censuses and a number of ethnosociological researches demonstrate high percentage of Ukrainian on the investigating territory. However Russian-speaking propagation, the absence of Ukrainian national idea, reduced self-appraisal turned plenty of people into marginal men, who estimate pecuniary reward first of all but not belonging to the nation, nationality, state, an opportunity to determine fate themselves. Moreover, the historical division of
