The German spirit of Russian pedagogy. Volkov-Ethnopedagogy. Higher education Test questions and assignments

Romanov N.N.,

Ph.D., Associate Professor, Department of Technology, Pedagogical Institute

G.N. Volkov’s essay “Martin Luther: attitude towards him in Russia” makes us think about the future.

We live in the times of the formation of special Russian capitalism, when they tirelessly repeat one thing (the market, private property, innovation, entrepreneurship, local self-government, etc.) and do something completely different at the same time (“manual” control, trillions in defense spending, appointments instead of elections, outright failures in foreign policy, persecution of economic independence of both individual entrepreneurs and territories).

Therefore, it is worth remembering the lessons of history regarding the ideas of Calvin and Luther, which we practically do not remember, much less discuss, revealing the life path of a Protestant. The entire history of capitalization of the state and society was built on a change in people’s attitude towards their work, and not only thanks to the accumulation of capital in the hands of the elite according to Marx. This story teaches that a different attitude towards work should have been understood by people religiously, and if philosophically, then from an ethical point of view. Protestantism has elevated work, the fulfillment of one's professional duties, as a life calling, as a path to salvation. Serving God has now gone the way of honestly achieving earnings, raising millions of Protestants to achieve hitherto unimaginable goals of material well-being and enrichment, elevating them above their own problems and fears, increasing the glory of the Lord.

But, having tasted the fruits not only from the Garden of Eden, now the capitalist-minded Protestant begins to entertain thoughts not only about daily bread, but also about spiritual bread (“bread and circuses”), assuming, for example, at least the semi-divinity of his origin as the most existent phenomenon of life , microcosm. All this leads to critical rethinking

the destiny of human life, the revelations of Dostoevsky, Nietzsche, Spengler, Bulgakov.

But Orthodoxy interprets that salvation in the afterlife can be achieved through diligent prayer, fasting, asceticism, repentance, observance of biblical commandments, withdrawal from the world, the goodness of contemplation, and not through one’s own labor (“to gain wealth is to be in hell”), which brings profit as in Protestantism. Therefore, I remember the surprise of L.N. Tolstoy: “I have long been amazed by the amazing opinion that has taken hold especially in Western Europe that work is something like virtue.” S.Yu. Witte recalled the atmosphere characteristic of Russian educated society in the 70s of the 19th century, when everything was dominated by “the spirit of a certain hatred towards persons who, by their position or material wealth, stand out from the ranks of average people... this mood reigned throughout the intelligent liberal stratum."

In Buddhism, a person’s life path passes through a series of trials, and life itself is seen as suffering. But what is especially close to the Yakut is withdrawal from the outside world into one’s inner moral world as salvation from suffering. However, one must understand that life goes through different states of suffering: dissatisfaction, perceiving the cause of suffering, liberation from suffering, and finding the path to liberation from suffering. In other words, only one who goes through (experiences) the first three stages in life can achieve an understanding of the path to liberation from suffering (in Buddhism - nirvana).

Therefore, you need to search, doubt and make mistakes in order to gain personal (social) experience. There is simply no other way. The Buddhist will ask, “When will the young man become a man?” and will answer - “When your father is gone, kill the Buddha in yourself, be free.” The Russian will accept his son as a man if he solves his problem.

Sakha will begin to reckon with his son when he becomes a father himself. Sakha, in fact, is a deeply religious person, with the only difference being that the churchmen furiously hate him, while preaching tolerance, denial of pride, and so on. This difference lies in the worldview, the perception of the world around us, when everything that surrounds us was not created by anyone in six days, but exists from the beginning. For us, a temple is Nature, and for a clergyman, nature is a workshop where you can do anything, as long as it is beneficial to someone who is ready to forgive all this in order to achieve someone’s specified goal.

And in education we teach what we believe. In his essay, G.N. Volkov cites L.N. Tolstoy’s entry dated July 19, 1860 in Kissigen: “I read the history of pedagogy. Luther is great." According to G.N. Volkov, Tolstoy believed that Luther was great not just as a reformer, but rather even as a teacher. In general, all Russian pedagogy is thoroughly permeated with the German spirit.

In 1847, Nikolai Platonovich Ogarev, shortly after the death of his father, took over the estate and freed his peasants from serfdom, 14 years before the abolition of serfdom, and tried to create for their children

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folk polytechnic school, but specifically Ecole Polytechnique Populaire, as a former emigrant and friend of A.I. Herzen. In the plan for creating such a school, he includes changes for the better in the lifestyle of students, the study of sciences, labor, distribution of labor products, and personal hygiene. He considered the main goal of school to be the education of a person’s personal dignity. But this school model was only partially implemented. In a letter to E.F. Korsh, Nikolai Platonovich asked to find a suitable teacher for this. Similar schools often arose in Russia and represented a purely Russian type of school in spirit, although they absorbed much from German, French or English. A completely similar one was created by Sergei Aleksandrovich Rachinsky in the village of Tatevo, Smolensk region. Peasant children were trained taking into account their peasant life, they were instilled with the culture of agriculture, taught beekeeping, carpentry and joinery, and folk crafts.

K.D. Ushinsky argued for the need to borrow the best achievements of German pedagogy. Ushinsky's son studied in Jena, his daughter married a German.

L.N. Tolstoy (according to his German ancestors - Dick, which means “fat” in Russian) created a school for the children of Russian peasants. He, as the main point of his pedagogical concept, put forward the idea of ​​free education and argued that education is, first of all, self-development. In his didactic instructions, he emphasized the importance of taking into account the characteristics of the child and his interests. In his Yasnaya Polyana school, children came and went as they wanted, did whatever they wanted, studied only the subjects they chose, and in the form in which they liked. They were not seated in a row at their desks, but were placed wherever it was more convenient for each: some lay on their stomachs, others lolled on an armchair, others huddled somewhere in a corner or by a window. The task of the teachers was to be able, through the interest of teaching itself, to capture the attention of the students and force them to restore order. And in this free republic, teaching was extremely successful, and students learned to love school and learning thanks to the fact that all teachers were imbued with the truth, more than once expressed by Lev Nikolaevich: “Any coercion is harmful and indicates a deficiency in the method and teaching itself. The less coercion children learn, the better the method; the more, the worse."

The Yasnaya Polyana school existed for about three years and closed not so much due to lack of interest on Tolstoy’s part, but because every child in the village of 150 residents learned everything he considered necessary for himself, and there were not enough new students to make it worth maintaining the school. The publication of the Yasnaya Polyana magazine also ceased. But, with his assistance, 14 schools were opened. It was according to his ABC that the Bolsheviks held their famous educational program in reading huts. Over the course of 15 years, Tolstoy compiled the text of his ABC entirely from four-letter words, which made it possible for such short time educate a huge number of completely illiterate Russians (“We are not slaves, we are not slaves”). Russians have the best school for

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grandchildren. This is a school for the grandchildren of Catherine II in Tsarskoye Selo, Yasnopolyanskaya school, and a school in Vnukovo near Moscow.

A.V. Lunacharsky wrote: “Our word education, like the German Bildung, comes from the word image. Obviously, when the people had to determine what every person should make of himself and what society should make of him, a picture was drawn of the emergence of a human image from some material. An educated person is a person in whom the human image dominates. You know that religious people said that man was created in the image and likeness of God, that there is something divine in him. One of our greatest teachers, Feuerbach, who approached religious ideas from a scientific point of view, quite correctly noted that man was not created in the image of God, but God was created in the image of man.”

By 1917, the idea of ​​creating a unified labor school (UTS) was born. The authors of the idea were P.P. Blonsky (ideological inspirer and teacher of L.S. Vygotsky), S.T. Shatsky and their other followers. At first, they really wanted to introduce, within the framework of the ETS, lifelong education, the “creative active method”, polytechnic training, the labor principle of education, the participation of students in self-government and the public in school affairs; abandon the horizontal unity of the school, i.e. introduce the principle of differentiation and even combine the class-lesson system with the principles of the Dalton Plan. The idea of ​​the ETS was to create a network of public schools promoting education for everyone, regardless of their social status, replacing the German model of the pre-revolutionary Russian gymnasium.

But, since 1918, the idea of ​​the ETS gradually turned into a model of a unified labor polytechnic school, designed, according to the Bolsheviks, to eliminate the contradiction between mental and physical labor, city and village, and various social strata of the population - urgent polytechnicization of workers was needed not only because of the complication, expansion of production, but also because of the need to train Red Army soldiers (something similar would happen again in the late 1960s). In 1919, the All-Union Communist Party (Bolsheviks) Program for Vocational and Technical Education was adopted.

Training according to the programs of the GUS (Main Academic Council) in the 1920s/30s with the study of socially useful matters (projects) or areas of life (complex topics), developed by pedologists, was called exemplary training in the early 1950s in Germany.

The Russian dream of living communally, in a commune of equals was, is and always will be - such is the nature, the essence of the character of Russians - this is their choral principle, susceptibility to collectivism, the desire for a carnival of events, communication with others on the recognition of the parity of the leader, but subject to the presence of a game, improvisation, almost constantly changing points of view in favor of the advantage of the moment. The idea of ​​communism, community life, in fact, found a fertile

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soil in the most diverse niches of Russian society - from the crowd to the exodus of the Roerichs, E.P. Blavatsky from Russia.

A.S. Makarenko showed that a team can become a family for an individual if this team lives in the spirit of community, commune, when the elders become a support in life for the younger ones, the more capable student helps the less successful, everyone is given the right to their own opinion, participation in the life of the community, let , first through duty (Makarenko introduced duty commanders). In this way, “families” can be formed, which will then represent certain “specific units”, “cells” of the commune, which was the dream of social utopians of all times and peoples (Owen, Fourier, Kropotkin). According to Makarenko, nothing holds a team together like tradition, which becomes the basis for the automaticity of correct behavior. That is why, even in our time, his principle of combining people’s energy with general labor energy, his method of psychological explosion in the human psyche, his elaboration of legal emotions are so fascinating.

“Pedagogical Poem”, “Flags on the Towers”, “Book for Parents” have been translated into all the most famous languages ​​of the world, including Hebrew (translation by Irina Babich, “Chronicles of Healing” by Irvin Yalom). Makarenko’s legacy is especially honored in Ukraine, Germany (Goetz Killing, one of his bibliographers), Poland (along with Marek Kotanski), and Italy. Makarenko is placed along with Maria Montessori, Janusz Korczak, Pavel Petrovich Blonsky, Konstantin Nikolaevich Ventzel, Vasily Aleksandrovich Sukhomlinsky and other teachers known to everyone. But we must not forget that Makarenko could not have “done everything” all by himself. First of all, he created at a time when there were creations of other great teachers and educational organizers - R. Steiner, P.P. Blonsky, S.T. Shatsky, L.S. Vygotsky, A.G. Rivina (who, by the way, was a railway foreman, also in Ukraine), N.K. Krupskaya, A.V. Lunacharsky. And all of them, to this day, remind us that for a teacher, the most important educational means, besides words, remain trust, respect, fair demands, “objectified” only by personal example.

Makarenko took psychology and ethics as the foundations of pedagogy, linking it with the philosophy of Hegel. But in Makarenko’s method there was no place for God - he himself played the role of a guide, a shepherd, a priest. He emphasized that discipline is created not by some individual “disciplinary” measures, but by the entire system of education, and that education cannot be replaced by purely cognitive functions. Its position is relevant in our time, when many continue to repeat by rote from the past of our pedagogical “heritage”: “by teaching, we educate, by educating, we teach.” And Makarenko believed that feeling and education lie in well-known issue, which can be called “personality - collective” or the method of education through the collective.

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But, when they turn to the legacy of A.S. Makarenko, they no longer remember the criticism of his views from pedologists. But in vain, as soon as something begins to acquire one-sided coverage, there is no longer any need to talk about truthfulness. We are talking about the confrontation between pedologists and Makarenko.

Pedologists searched for and proved the truth of the patterns of child development based on a synthesis of social, physiological, psychological, pedagogical and other knowledge related to the child. And teachers continue to hold the opinion that the ideological platform of pedology was metaphysical views on the mental development of children, which is fatally determined by biological or social factors, moreover, the environment surrounding the child is understood by them as unchangeable, and that just like age by years, pedologists determined the age of a child by the development of his intellect.

Before the fatal year of 1936, there was still pedology for some time, the traditions of which we see in the pedagogy of M. Montessori, the esotericism and anthroposophy of Waldorf pedagogy by R. Steiner, the pedagogy of “Radastea” by E.D. Marchenko and many others. And books by L.S. Vygotsky’s “Fundamentals of Pedology”, “Pedology of Adolescents”, “Pedology of School Age” have long become a bibliographic rarity.

Theory of cultural and historical development of the human psyche L.S. Vygotsky arose on the basis of the justification of the role of the socio-historical environment, revealed by P.P. Blonsky, teacher, mentor of Lev Semenovich. At the same time, it was necessary to proceed from the fundamental nature of the processes of socialization, and to consider the phenomenon of personality exclusively within the framework of socialized-collectivist ideology, as was customary then.

As before, in Soviet psychology, they “explained” Freud, they did the same with pedologists, without fundamentally changing anything in their attitude towards them, as Stalin expressed on July 4 (ironically, on the Independence Day of the United States) 1936 in his infamous resolution on the “eradication” of pedological perversions in the People’s Commissariat for Education, and the whole country then switched to unity in everything, to a single curriculum, single textbooks, a single system of education, teacher training. The years 1930-40 were called the period of “childless pedagogy.”

Since 1928, a controversy began between pedologists and Makarenko. Thus, on March 14, 1928, at a meeting of the socialist education section of the Ukrainian Research Institute of Pedagogy, together with representatives of the People's Commissariat of Education of Ukraine, Makarenko's report on his pedagogical views and the results of his work in the Gorky colony was heard. The adopted resolution condemned Makarenko’s educational methods, and on September 3 of the same year he was dismissed from the post of head of the colony. Subsequently, Makarenko mainly worked in the commune named after F.E. Dzerzhinsky, where 60 inmates of the colony, sent to the commune back in 1927, became the core of the communards. Later, after Makarenko left Kuryazh, about a hundred more Gorkyites joined them.

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The whole, not only the incident of the historical situation in pedagogy and education, but also the actual course of the historical process of that era is associated with the confrontation between supporters of L.S. Vygotsky and adherents of the theory of socialist education, which was also characteristic of the period of dominance of the biological system of Trofim Denisovich Lysenko (1948- 1965), controversy surrounding the “nature - nurture” problem, when the position of geneticist Nikolai Petrovich Dubinin, a supporter of the “educational” interpretation, who expressed his belief in the unlimited possibilities of human development, dominated.

Discussions around the role of “natural” and “educational” factors, the relationship between biological and social in human development were associated with attempts to explain human behavior using ideas about its innate or genetic characteristics. Therefore, it is so important for all of us, at a minimum, to search for methodological foundations in our research.

L.S. Vygotsky, from the question of how an objectively given sign system of culture becomes the psychological property of an individual, “grows” into his consciousness and inner world, came to the conclusion that a sign (word) plays the same role in relation to the psyche as a tool of labor in relation to to a person in general. Thus, the sign changes the internal structure of behavior and the consciousness of the one who operates it, and the mental functions given by nature are transformed into “properly human”, social ones. L.S. himself Vygotsky took too much from the Gestalt psychology of K. Koffka, Z. Freud (the mechanism of repression).

AND I. Lerner, in substantiating the psychological foundations of the learning process, proceeded, for example, from the position that “a personally oriented situation is an exteriorized, pedagogically interpreted model of “experience” emotional attitude to the world, life situations."

But V.V. went deeper and further. Davydov (one of the creators of the developmental education system, which forms the basis of the new generation of Federal State Educational Standards), proposing to teach children from the general to the specific. He justified that the particular is studied on the basis of the general by constructing the process of assimilation of educational material from the model of an object, its genetic cell to the particular and arbitrary, and thus, he could safely assert that “abstract-logical activity is objectified, and material actions are consistently transformed into ideal ones” .

So, in short, a picture of the correlation and incompatibility of the material and the ideal in Russia is outlined, and as you can see, we will never find some kind of compromise, a consensus between the material and the ideal. This contradiction will always be present in the essence of all things, phenomena and events around us. You need to “see” the productivity of any contradiction, which allows you not only to “find” the problem, but also ways to solve it.

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At the same time, one must remember the opinion of A.S. Makarenko that communication cannot be considered as a special theoretical problem, and that attitude is the subject of education.

The idea of ​​a community school can be traced back to N.P. Ogareva, A.U. Zelenko, S.T. Shatsky (“Settlement”, then “Children’s Labor and Leisure”) to his student M.N. Skatkin, and in our time, M.P. Shchetinin in the Krasnodar region. The history of the emergence, implementation and spread of the collective method of teaching can be traced from the Bell-Lancaster system of peer education to A.G. Rivin (“Korninsky” dialogue, training in shift pairs, “talgenism”) and V.K. Dyachenko (general, group and individual, democratic method of teaching according to ability) and then to modern Krasnoyarsk and Armenian authors.

So, what is the future of Russian pedagogy? In German, Bologna Agreement, bachelors and masters, dual studies?

Literature

Volkov, G.N. Pedagogy of love. Selected ethnopedagogical works: In 2 volumes - M.: Publishing House MAGISTR-PRESS, 2002. - T. 1. - 460 p.

Bulgakov, S.N. Orthodoxy: essays on the teachings of the Orthodox Church. - M., 1991. - C.

3. Quote. by: Koivisto, M. Russian idea / Trans. from Finnish Yu.S. Deryabina. - M.: Whole World, 2002.- P. 145-146.

Great Russians / F. Pavlenkov Bibliographic Library. - M.: OLMA-PRESS, 2004. - 639 pp. - P. 548.

Lunacharsky A.V. The world is being updated/Comp. I.A. Lunacharskaya, E.K. Deich; Auto. preface and note. I.A. Lunacharskaya. - M.: Young Guard, 1989. -S. 129.

Anthology of pedagogical thought: In 3 volumes. T. 2. Russian teachers and public educators about labor education and vocational education / Comp. N.N. Kuzmin. -M.: Higher. school, 1989. - 463 p.

ABOUT THE UNIVERSALITY AND HISTORICALITY OF YA.A.’S IDEAS KOMENSKY

IN THE WORKS OF G.N. VOLKOVA

Sarancheva A.A.,

1st year student gr. DO-12 PI NEFU, Scientific supervisor: M.P. Androsova, Ph.D., Associate Professor, NEFU

A significant contribution to the development of folk pedagogy was made by Ya.A. Comenius (1592-1670) - a brilliant son of the Czech people, a democrat-humanist, a selfless fighter for peace and the national independence of his people, one of the founders of scientific pedagogy. The greatest merit of the scientist is that he was essentially the first who was able to comprehend and generalize the traditional experience of family and public education of children from the positions of humanism and democracy.

Ya.A. Comenius was one of the first to understand the enormous importance of ethnopedagogical knowledge and its role in improving work not only

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schools, but also in the life of entire states. The great scientist supplemented ethnopedagogy with the following scientific knowledge: he developed the fundamental idea of ​​pedagogy - pansophism: the generalization of all knowledge acquired by different peoples, and the delivery of this generalized knowledge through school in their native language to all people, regardless of their social status, religious, racial and national affiliation; substantiated the main directions of ethnographic and ethnopedagogical research, linking them with the content of education of children and youth; proved that by nature all peoples are equal, each ethnic group has the right to its own, even the most unique and incomprehensible to others, culture and educational system; called for universal peace among peoples and the creation of a universal culture based on the synthesis of all the best, progressive in the traditional cultures of all peoples; developed the main directions of the content of truly popular education at all levels: education in the native language using the folklore of its people; inclusion of elements of ethnopedagogical knowledge and progressive experience of folk pedagogy in mental, moral, physical, and labor education; full study of Russian literature, history, geography; confirmed and scientifically substantiated the position of folk pedagogy about work as the main means of forming a full-fledged personality; developed the content of education, which includes not only knowledge of the culture of all mankind, but, above all, a deep comprehensive study of the history, culture, geography, poetry, folklore of his people; proved that oral folk art is an effective means of raising children and developing high morality in them: fairy tales, stories from history, legends, proverbs, sayings, etc.; identified school as an effective means of preserving the national identity of its people; proved that school should provide deep and versatile knowledge in the native language, special attention should be paid to the study of native speech using folklore; creatively combined traditional folk educational culture with his pedagogical teachings.

Outstanding ethno-teacher G.N. Volkov in his article “The universality and historicity of the works of Ya.A. Komensky" reveals the pedagogical views of Y.A. Comenius on the issue of the culture of natural talents, where the harmonious unity of the subjective and objective, private and general can be traced. G.N. Volkov talks about the ethnopedagogical ideas of Ya.A. Comenius in this way: “. when J.A. Comenius speaks about instilling education in an entire people, but does not specifically mean any one people and cares about the welfare of all peoples of the world, but at the same time, he concretizes this position with a private detail, which represents his personal interest in educating the people.”

In the hierarchy of educational tasks, the highest levels are the outstanding scientist Ya.A. Komensky associated with direct appeal to inner world man, the education of his spirituality. The entire educational process is permeated with a value-based attitude to knowledge. One can trace the same

A textbook on ethnopedagogy is being created for the first time not only in our country, but throughout the world. It has long been needed by teachers, especially kindergarten teachers and teachers working in primary grades of secondary schools.

This educational book is designed to implement the two greatest commandments - John Amos Comenius and Konstantin Dmitrievich Ushinsky: conformity to nature and nationality. Folk pedagogy, which is the subject of ethnopedagogy, is nature-conforming and life-conforming pedagogy, democratic and humanistic.

The principle of nationality, scientifically substantiated by K.D. Ushinsky, as a sacred principle of national education in the conditions of democratization of society, acquires extraordinary relevance. For the great patriotic teacher, the nationality is maximally colored by the national creative idea, sanctified, warmed by it.
Three fundamental principles of K.D. Ushinsky are of decisive importance for this manual: 1) “... the people have their own special characteristic system of education”; 2) “in the human soul, the trait of nationality is rooted deeper than all others”; 3) “the educational ideas of every people are imbued with nationality more than anything else.”

The creation of a truly national school - Russian, Ukrainian, Tatar, Yakut, Chukotka, any other - is possible only on an ethno-pedagogical basis. Folk culture of education is the basis of any culture. No national revival, no reconstruction of progressive folk traditions is possible without bringing into play the age-old traditions of education and folk pedagogy.

The primary school must certainly be consistently national; it is a school of the native language, a natural continuation of the “mother’s school”. The formation of a full-fledged primary school teacher is unthinkable without his special ethno-pedagogical training.

This textbook is the first attempt to provide real assistance to pedagogical schools in the ethnopedagogical training of future teachers. Therefore, the author hopes for the help of readers - with advice, comments, and comradely criticism. In subsequent reprints, it is planned to significantly expand the methodological apparatus of the book through special sections - ethnopedagogical workshop and ethnopedagogical seminary.

CONTENT

Preface
CHAPTER 1. SUBJECT OF ETHNOPEDAGOGY

CHAPTER 2. NATIONAL EDUCATION IN THE HERITAGE OF THE CLASSICS OF PEDAGOGY
§ 1. Ya.A. KOMENSKY
§ 2. K.D.USHINSKY
§3. A.S.MAKARENKO
§4. V.A.SUKHOMLINSKY
Test questions and assignments
CHAPTER 3. PEDAGOGICAL CULTURE AND SPIRITUAL PROGRESS OF THE PEOPLE
§ 1. PEDAGOGICAL CULTURE, ITS ESSENCE AND CONTENT
§ 2. PEDAGOGICAL TRADITIONS AND THEIR PLACE IN THE SPIRITUAL CULTURE OF THE PEOPLE
§ 3. PEDAGOGICAL PHENOMENA OF NATIONAL LIFE
§ 4. NATIONAL EDUCATION AND CONTINUITY OF GENERATIONS
§ 5. PEOPLE AS CREATOR OF PEDAGOGICAL CULTURE
Test questions and assignments
CHAPTER 4. THE PEOPLE'S IDEAL OF HUMAN
§ 1. THE PERFECT MAN AS THE GOAL OF NATIONAL EDUCATION
§ 2. ETHNIC CHARACTER OF THE PERFECT MAN
§ 3. WAYS TO EDUCATE A PERFECT PERSON
Test questions and assignments
CHAPTER 5. TOOLS OF FOLK PEDAGOGY
§1. PROVERBS
§ 2. RIDDLES
Test questions and assignments
§ 3. FOLK SONGS
LULLABY. POETRY OF AN EARLY AGE
SONGS OF BOYHOOD
YOUTH SONGS AND SONGS OF MATURE AGE
PEDAGOGICAL OPTIMISM OF LAMENTATIONS
COMPLEX IMPACT OF SONG
Test questions and assignments
§ 4. TALES
COGNITIVE ROLE OF FAIRY TALES
FEATURES OF FAIRY TALES AS FOLK EDUCATIONAL MEANS
PEDAGOGICAL IDEAS OF FAIRY TALES
FAIRY TALES AS A MANIFESTATION OF NATIONAL PEDAGOGICAL GENIUS
Test questions and assignments
CHAPTER 6. FACTORS OF NATIONAL EDUCATION
§ 1. NATURE
§ 2. GAME
§ 3. WORD
§4. WORK. COMMUNICATION. TRADITIONS. ART
§ 5. RELIGION
§ 6. EXAMPLE-IDEAL
Test questions and assignments
CHAPTER 7. MODERN FUNCTIONING OF FOLK PEDAGOGY
§ 1. ETHNOPEDAGOGICAL PANSOPHY OF PEOPLES
§ 2. EFFECTIVENESS OF PERSONALITY-SYMBOLS
THEIR FUNCTIONING
§ 3. GENERAL HUMAN FOUNDATIONS OF ETHNOPEDAGOGY
Test questions and assignments
AFTERWORD