Dialogue of cultures search for universal approaches to childhood. Dialogue of cultures

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This article reveals a culturological approach as a theoretical basis for the mental education of a future teacher who is able to work effectively in a multicultural educational environment; the concept of "dialogue of cultures" is considered, on the basis of which it is possible to analyze modern trends in the development of higher education pedagogy; substantiates the significance of dialogic culture as the most important component of the professional and personal competence of a modern specialist; the educational potential of pedagogical disciplines and technologies for organizing educational and cognitive activities in higher education are revealed, which ensure the effective implementation of the dialogue of cultures as a means of mental education of the future teacher. The dialogue of cultures in modern higher education forms such general scientific and professional competencies as the ability to understand the meaning of culture as a form of human existence; be guided in their activities by modern principles of dialogue and cooperation; readiness for a tolerant perception of social and cultural differences, respectful and careful attitude to the historical heritage and ethno-cultural traditions of various peoples. The dialogue of cultures in the study is designated as a means of self-organization of personal reflection, characterized by a focus on cooperation in communication, recognition of the partner’s right to their own point of view and its protection, the ability to listen and hear the partner, the willingness to look at the subject of communication from the partner’s position, the ability to sympathize, empathy.

culture

cultural approach

the concept of "dialogue of cultures"

mental education of the future teacher

ways to implement the dialogue of cultures in higher education

2. Bakhtin M.M. Aesthetics of verbal creativity. - M., 1979. - 314 p.

3. Berdyaev N.A. The meaning of history. - M., 1990. - 245 p.

4. Bondarevskaya E.V. Theory and practice of personality-oriented education. - Rostov-on-Don, 2000. - 254 p.

5. Pedagogy: personality in humanistic theories and education systems: textbook / ed. E.V. Bondarevskaya. - M., 1999. -560 p.

6. Ushinsky K.D. On the need to make Russian schools Russian // History of pedagogy in Russia: a reader for students. humanitarian faculty. higher textbook establishments / comp. S.F. Egorov. - M., 2002. - S. 227-230.

7. Chapaev N.K., Vereshchagina I.P. Modern problems of mental education in the light of K.D. Ushinsky // Historical and pedagogical journal. - 2012. - No. 1. - P. 118–126.

8. School of dialogue of cultures: Ideas. An experience. Problems / under total. ed. V.S. Bibler.-Kemerovo, 1993. - 414 p.

In the context of the social, cultural, ethnic and religious diversity of Russian society, the preparation of a future teacher who is able to create an atmosphere of mutual understanding, dialogue and cooperation in a multinational and multicultural school is becoming a paramount task of higher professional and pedagogical education in the Russian Federation.

The training of a competent specialist in the context of the above is impossible without taking into account the cultural component of the content of higher education. If we turn to a meaningful analysis of the concept of "culture", then it most often acts as a synonym for progressive spiritual and material values ​​of both an individual and all of humanity. So, for example, N.A. Berdyaev believed that “culture is connected with the cult of ancestors, with legend and tradition. It is full of sacred symbolism, it contains signs and similarities of other spiritual activities. Every culture, even material, is a culture of the spirit; every culture has a spiritual basis - it is a product of the creative work of the spirit on the natural elements.

Today, at a sharp turning point in our history, the mental education of future teachers, more than ever, should be based on national values, traditions and national culture. Another founder of Russian pedagogy K.D. Ushinsky formulated the principle of a directly proportional relationship between the level of development of the self-consciousness of the people and the level of borrowing. According to this principle, the greater the national character in a public education, the more freely it can borrow whatever it pleases from other peoples. The core of mental education, according to K.D. Ushinsky, should be the study of the native language, national culture, including religious culture and the history of the Fatherland, as well as the formation of respect for one's fatherland. Emphasizing the extreme importance of preserving and enhancing national cultural traditions, K.D. Ushinsky introduces into the scientific circulation of pedagogy the category of nationality, which for him has a pronounced mental coloring. According to N.K. Chapaev and I.P. Vereshchagina, “... the power of genius K.D. Ushinsky manifests himself in the fact that he sees the possibility of eliminating socio-economic turmoil not in revolutionary transformations, not in the “revival of Russia”, not in the “building of a new Russia”, but in the ways of multiplying and enriching the knowledge of Russia and self-respect.

In the works of the teacher-researcher E.V. Bondarev's mentality is defined as a characteristic of the way of life of a nation, a social community, and mentality is defined as a reflection of the attitude of individuals, their ideas about the mentality of other people, about the forms of their behavior. Mentality is the most important characteristic that reveals the cultural, value potential of the individual and determines the formation of his worldview in the future. Mentality expresses beliefs and traditions conditioned by collective ideas, containing values, attitudes, motives and behavior patterns in the mind. Acquaintance with the national culture is one of the most important areas of education of the younger generation, it forms the spiritual basis for the formation of a personality, the education of its mentality.

In interpreting the trends in the development of modern education in Russia and its mental characteristics, one can meet several points of view. According to one of them, the Russian system of education and upbringing is in a deep crisis. The second point of view is based on the installation, according to which, if we integrate all the best that has been created in domestic pedagogy with what has been developed in the field of education and upbringing in Western Europe and the USA, then we will certainly solve all our pedagogical problems. We are supporters of the point of view, according to which, in the conditions of a multinational multicultural society, the key to our progress in the field of education and upbringing is the constant reliance on our cultural, educational and educational values ​​and traditions; on critical reflection of foreign experience in the field of education and upbringing; on a deep knowledge and assimilation of the ethnopedagogics of the peoples of Russia, in which a huge spiritual and moral potential is laid, a rich experience in the formation of a culture of interethnic communication has been accumulated. Our country is a "spiritual space" for the dialogue of original cultures, various peoples and nationalities living on it.

Dialogicity is organically inherent in man at all stages of his evolution. “Life is dialogic by nature,” says M.M. Bakhtin, - to live means to participate in a dialogue: to question, listen, answer, agree, etc. In this dialogue, a person participates with his whole and whole life: with his eyes, lips, soul, deeds. He puts his whole self into the word, and this word enters into the dialectical fabric of human life, into the world symposium ... Every thought and every life is poured into an unfinished dialogue. V.S. Bibler, explaining the features of his concept of the “School of the Dialogue of Cultures”, notes that “the transfer of modern knowledge and the development of a culture of thinking, moral culture are completely different tasks. Not ready-made knowledge, skills, skills, but the culture of their formation, transformation, transformation - this is what a graduate of our school should have. In the modern socio-cultural situation, a person is at the turn of cultures, interaction with which requires her to be dialogical, understanding, respecting the “cultural identity” of other people.

Modern research shows that the implementation of the concept of "dialogue of cultures" in the educational space is possible in several directions. Firstly, the strengthening of dialogicity, criticality in comprehending the world around us, which surrounds us, which we study, including through involvement in joint activities with other people. Secondly, the development of a person's internal dialogue for in-depth understanding and comprehension of oneself. Thirdly, it is the strengthening of dialogue between all participants in the educational process.

"Dialogue of cultures" as an element of culturological and competence-based approaches in the training of a future specialist is intended to form such general scientific and professional competencies as

● ability to understand the meaning of culture as a form of human existence;

● be guided in their activities by modern principles of tolerance, dialogue and cooperation;

● readiness for a tolerant perception of social and cultural differences, respectful and careful attitude to the historical heritage and cultural traditions of different peoples.

The studies of E.V. Bondarevskaya. Dialogicality in her research is considered as a criterion for self-organization of personal reflection, characterized by a focus on partnership in communication, recognition of the partner’s right to their own point of view and its defense, the ability to listen and hear the partner, the willingness to look at the subject of communication from the partner’s position, the ability to sympathize, empathy. The use of dialogue, in her opinion, will allow achieving a high level of self-organization - the transition of trainees to the status of subjects in conditions where

● the dialogue will really become an exchange of information (the content of culture), and not the imposition of "correct" positions, knowledge will be interpreted as part of culture, and not a reproductive reproduction of the material read;

● there will be a "complementation" of opinions, and not a guide to the "only true" answer of the teacher (teacher);

● the teacher (teacher) will encourage students (students) to think, critically evaluate, motivate, while using indirect control mechanisms.

However, the ability to conduct a productive dialogue with students, taking into account the above principles, has not yet become the professional property of every university teacher. In our opinion, this is possible only under one condition - if a teacher of higher education masters teaching technologies aimed at forming a dialogic culture of a future specialist. This problem is especially relevant in the preparation of future teachers. It is in the process of educational and cognitive activity at the university that future teachers master the methods, forms and culture of organizing dialogue, gain the experience of dialogue communication in order to further implement it in their professional activities. In addition, cooperation and dialogue in the educational process provide the personal-semantic development of the subjects of interaction, where the mechanisms of self-development, self-realization and self-education of the personality of the future specialist come into play.

Many years of practical experience in teaching at the Sterlitamak branch of the Bashkir State University at the faculties that train teachers for work in a multinational school (Faculty of Bashkir Philology, Faculty of Philology (Russian department, Tatar-Russian department, Chuvash-Russian department, foreign department)), shows that effective implementation of the dialogue of cultures as a means of mental education of students involves the inclusion in the content of pedagogical education of such elements as

● expansion of the ethno-cultural and ethno-pedagogical components through the assimilation of knowledge in ethno-pedagogy and ethno-psychology;

● mastering the content, forms and methods of pedagogy and psychology of interethnic communication;

● formation of appropriate skills and abilities to use the acquired knowledge in practical activities in a multicultural educational environment;

● development and improvement of the necessary personal qualities of the future teacher.

The implementation of the dialogue of cultures as an important means of mental education of the future teacher is possible under the condition of effective organization of such areas of activity of a higher school teacher as

● determination and use in the educational process of the spiritual and moral potential of folk pedagogy;

● understanding of folk pedagogy as an ideological and instrumental basis for the professional processes of socialization and personality development;

● formation of students' pride in their culture and at the same time overcoming their national prejudices and prejudices;

● use of the educational potential of folk pedagogy, in the traditions of which there are unlimited possibilities for improving the culture of interethnic relations;

● formation of positive motivation among future teachers for the implementation of ethno-cultural education and upbringing of children, development of their susceptibility to cultural pluralism, knowledge of the features and traditions of education in foreign pedagogy;

● equipping teachers with knowledge about the socialization of children in different ethnic cultures, about the peculiarities of interethnic interaction, about models and technologies for introducing an ethnocultural component into the education of pupils and preparing them for effective interethnic interaction;

● mastering and taking into account in the educational work the psychological characteristics of students of different cultures and nationalities;

● equipping students with methods for diagnosing the ethnopsychological characteristics of students, methods and means of folk pedagogy.

Particular attention in the pedagogy classes is paid to the problem of interaction between people of different races, cultures and religions in historical and comparative aspects, which allows students to better understand the complex problems of modern education. The solution of the set tasks is facilitated by the study of such special courses and elective courses as "Natural Pedagogy", "Ethnopedagogy and Ethnopsychology", "Polycultural Education", "Comparative Pedagogy", "Spiritual and Moral Education in the Modern Educational Space", "Psychological and Pedagogical Determinants formation of tolerant consciousness of the individual”, “Folk gaming culture”, etc.

Effective ways to implement the dialogue of cultures as a means of mental education in the process of preparing a future teacher are such as

● visiting performances, local history museums, exhibition halls;

● organization of holidays (for example, “My genealogy” (“Shezhere bayramy”)), competitions, quizzes, competitive programs with the inclusion of ethno-pedagogical material, ethno-pedagogical expeditions;

● analysis of situations using examples from the practice of forming a culture of interethnic communication.

A huge educational potential in terms of the implementation of the dialogue of cultures as a means of education is also laid down in interactive and active forms and methods of work that form a steady interest in the process of developing a personal dialogic culture and the need for self-development, such as

● work in microgroups to draw up outline plans for extracurricular activities focused on universal and national values;

● creative, individual-group forms of work on the study, illustration and dramatization of folk national customs, holidays and traditions;

● "protection of projects", business games, educational discussions, "round tables", presentations aimed at discussing the problems of forming a culture of interethnic communication;

● research assignments, master classes on comparative analysis of various folk education systems;

● travel games, role-playing games (“Russia is my Motherland”, “Journey through the Republic of Bashkortostan”, etc.);

● game and communicative trainings for students to acquire the experience of interethnic communication while studying at school, in the family, in a communication environment.

A significant role in the implementation of the dialogue of cultures as a means of education in higher education is played by cultural and sports events using folk customs and traditions, in the course of which a special educational environment is formed that provides each student with the opportunity to show their creative abilities and opportunities in an informal setting.

The problem of implementing the dialogue of cultures as a means of mental education of the future teacher must be considered comprehensively, meaning the creation of an educational space in a higher educational institution that contributes to the effective preparation of a future specialist for work in a multinational and multicultural environment.

Reviewers:

Kozlova P.P., Doctor of Pedagogy, Professor of the Department of Pedagogy, Sterlitamak Branch of the Bashkir State University, Sterlitamak;

Fatykhova A.L., Doctor of Pedagogy, Professor of the Department of Pedagogy, Sterlitamak Branch of the Bashkir State University, Sterlitamak.

The work was received by the editors on November 29, 2013.

Bibliographic link

Valeeva R.R., Abdrakhmanova M.V. DIALOGUE OF CULTURES AS A MEANS OF MENTAL EDUCATION OF A FUTURE TEACHER IN A MODERN HIGHER SCHOOL // Fundamental Research. - 2013. - No. 10-13. – S. 2949-2953;
URL: http://fundamental-research.ru/ru/article/view?id=32942 (date of access: 06/22/2019). We bring to your attention the journals published by the publishing house "Academy of Natural History"

Dialogue of cultures in a multinational educational environment

People in their purest form are always represented by children.

When the national dies in children, this means the beginning of the death of the nation.

G.N. Volkov

The dialogue of cultures is a situation of collision of "cultures of thinking, different forms of understanding" that are fundamentally irreducible to each other.

This concept is laid down in programs and curricula, in the concept of the development of education, voiced in lecture courses for teaching staff during advanced training. It can be found in various fields of knowledge - in art history, in cultural studies, in literary criticism, in pedagogy related to the education of representatives of ethnic cultures, as well as in sections of linguistics.

The formation of intercultural competencies of students and teachers, teaching the skills of tolerance, constructive interactions based on intercultural dialogue, as well as in the process of designing an educational environment for mutual understanding with the properties of multiculturalism, is one of the important conditions for building positive relationships with representatives of other cultures.

Multicultural pedagogy has its own history. Outstanding thinkers and teachers of the past dedicated their works to her.

Based on the concept of the community of people, their aspirations and needs, Ya.A. Comenius, considered the program of universal education of the entire human race, from the point of view of developing in children the ability to fulfill mutual duties, the ability to respect and love people, to live in peace with others.

In the formation of a personality, for understanding the role of multicultural education, the ideas of P.F. Kapterev on the relationship between the universal and the national in pedagogy. P.F. Kapterev considered learning the native language as an introduction to universal, along with national spiritual values. He urged to turn in education not to one people, but to many, as he insisted on the idea that the only bearer of true culture can be not only the native people, but also the peoples of other nationalities.

Provisions B.C. Bibler and M.M. Bakhtin make a significant contribution to understanding the essence of multicultural education. A person becomes unique in the world of culture, where more preferences are given to knowledge, thought, word, dialogue. Through communication with others, the comprehension of one’s own “I” takes place, in general, preference is given to the development of the individual in historical environments through the comprehension of cultures, awareness of culture with manifestations in space and time, as well as the definition of a person in the modern world, promotes dialogue on their reproduction and interactions.

The concept of "multicultural education", as one of the first normative definitions, was given in 1977: "Education, including the organization and content of the pedagogical process, in which two or more cultures are represented, differing in linguistic, ethnic, national or racial characteristics."

However, despite the fact that multiculturalism has been inherent in the human community throughout its history, in Russia today the issue of educating the younger generation has become acute.

Based on the concept of the development of multicultural education in various institutions (kindergartens, schools), which states that all citizens of Russia are an integral part of the great Russian nation, regardless of ethnic, racial and religious affiliation, we can conclude that whatthe need to introduce multiculturalism in order to form a positive attitude towards representatives of other nationalities should begin from birth. Since a child at a young age is open to everything new, as well as to any human culture, in the national sense.

To form the basis, the foundation in a multinational society for integration and socialization in the modern world, one of the missions of preschool and school education.

In order to form a versatile creative personality capable of effective and active life in a multinational educational environment, having an idea of ​​​​the Motherland, its history, traditions and customs, and also able to live with people of other nationalities in peace and harmony, it is necessary to apply certain forms and methods. aimed at developing the skills of social behavior of each student.

When teaching children of primary school age, it is supposed to get acquainted with the identity of a small ethnic group and the cultures of the Russian people, world and all-Russian culture, paying attention to common and special features.

For children of different nationalities, it is purposeful to organize an intercultural dialogue in the educational environment, which involves the study of the language, history, culture of the native people, the development of universal ethical, national and moral norms.

The implementation of the additional education program may undergo certain changes, taking into account both the age characteristics of the child and the educational process of the multicultural component in the working conditions of institutions. Directions of work: teaching languages ​​other than one or another nationality, mobile folk games and songs, folk crafts, choreography (national dances). In my practice, at various lessons, I spend physical minutes, with elements of outdoor folk games and national dances, to create a favorable psychological climate in the children's team.

The development of the surrounding space by school-age children within the framework of multicultural education in a multinational educational environment can be presented in the form of the following table:

Table 1.

At each stage of a child's life, there is a knowledge of oneself as a harmoniously developed personality, included in the process of transferring a unique ethno-cultural heritage in a multinational educational environment. The logic of building the stages is built in such a way that the perception of the culture and customs of the family closely intersects with the culture of its own and neighboring peoples, where the child understands the common belonging to the world culture.

At the heart of the educational system, project activities should be implemented, through the idea of ​​which, in children, by watching various multinational films, presentations, learning a foreign language, various types of conversations, theatrical performances, outdoor games of different peoples, the existence of many heterogeneous cultures is adapted to different values. The interaction between children of different customs and traditions leads to ethnic tolerance of younger students, namely the absence of a negative attitude towards a different ethnic culture.

Based on the above, we can conclude that the need for the formation of multiculturalism and ethnic tolerance in children of primary school age is the main link in preparing them for life, while observing the basic norms of behavior, in a multinational society. In the process of upbringing and education, a civic position is formed and historically stable values ​​are fixed.

Bibliography:

Bibler V.S. From science to the logic of culture: Two philosophical introductions to the XXI century. M., 1991

Palatkina G.V. Ethnopedagogical factors of multicultural education - M., 2003.- 403p.

Suprunova L. L. Multicultural education in modern Russia // Magister. - 2000. - No. 3. - S. 79-81.

Bibler Vladimir Solomonovich - scientist-philosopher of the Russian University for the Humanities, Moscow.

Kurganov Sergey Yurievich - teacher-experimenter, Kurgan.

The problem of dialogue in education and upbringing is not new, but in a number of technologies it comes down to the problem of communication, actualization of the meaning of the reflexive and other personality functions. In the "Dialogue of Cultures" technology, the dialogue itself appears not only as a means of learning, but as an essential characteristic of the technology, which determines both its purpose and content.

The technology of the Dialogue of Cultures is based on the ideas of M.M. Bakhtin "on culture as a dialogue", the ideas of "inner speech" L.S. Vygotsky and the provisions of the “philosophical logic of culture” by V.S. Bibler.

Dialogue as a two-way information semantic connection is the most important component of the learning process. It is possible to single out a personal dialogue within, a dialogue as a speech communication of people and a dialogue of cultural meanings, on which the technology of the dialogue of cultures is built.

Technology classification parameters:

By application level: general pedagogical.

On a philosophical basis: dialectical.

According to the main factor of development: sociogenic + psychogenic.

According to the concept of assimilation: associative-reflex.

By the nature of the content: educational, secular, humanitarian, general education, didactocentric.

By organizational form: traditional class-lesson with group elements.

Approach to the child: cooperation pedagogy.

According to the prevailing method: explanatory-illustrative + problematic.

Target Orientations:

Formation of dialogic consciousness and thinking, its liberation from flat rationalism, monophilia of culture.

Renewal of the subject content, conjugation in it of different, irreducible cultures, forms of activity, semantic spectra.

Concept ideas:

Dialogue, dialogue is an integral component of the inner content of the personality.

Dialogue is the positive content of individual freedom, since it reflects a polyphonic hearing in relation to the surrounding world.

Dialogue is not a manifestation of contradictions, but the coexistence and interaction of consciousnesses that are never brought together into a single whole.

Modern thinking is built according to the schematism of culture, when the "highest" achievements of human thinking, consciousness, being enter into dialogical communication with previous forms of culture.

In the “Dialogue of Cultures” technology, dialogue has two functions:

1. Form of organization of training.

2. The principle of organizing the very content of science:

a) dialogue - the definition of the very essence and meaning of assimilated and creatively formed concepts;

b) the dialogue of cultures in the context of modern culture unfolds around the main questions of being, the main points of surprise;

Content organization features:

1. Projection onto the entire learning process of the characteristics of the culture and thinking of the epochs:

Ancient thinking is eidetic;

Medieval - communion thinking;

New time - rationalistic thinking, reason - everything;

The modern era is relativism, the absence of a unified picture of the world; the return of thinking to the original principles is characteristic.

2. Education is based on a cross-cutting dialogue between two main areas of the educational process: the speech element of Russian speech and the historical sequence of the main forms of European culture.

3. The sequence of classes corresponds to the sequence of the main historical cultures that succeeded each other in European history - ancient, medieval, modern - how these cultures are reproduced in the problems of modern culture of the 20th century.

I-II classes: Points of surprise are the "knots" of understanding, which will become the main subjects of development, heteroglossia, dialogues in subsequent classes. Examples: word riddle; number riddle; the mystery of natural phenomena; the mystery of a moment in history; the riddle of consciousness; the riddle of the subject tool.

III-IV: Antique culture.

V-VI: Culture of the Middle Ages.

VII-VIII: Culture of the New Age, Renaissance.

IX-X: The culture of modernity.

XI: The class is specifically dialogic.

4. Education in each educational cycle is built on the basis of an internal dialogue tied around the main "points of surprise" - the initial mysteries of being and thinking, concentrated already in the primary grades of our school.

5. Education is built not on the basis of a textbook, but on the basis of indigenous, real texts of a given culture and texts that reproduce the thoughts of the main interlocutors of this culture. The results, the results of the student's work, his communication with people of other cultures are realized in each educational cycle also in the form of author's student texts-works created in the internal dialogue of this culture and in intercultural dialogue.

6. The author of the programs for each class is a teacher. Each author-teacher, together with the children of each new first grade, discovers a kind of cross-cutting "problem-funnel" that can become - in this case - the basis of a ten-year training program. Such a funnel, such a special focus of surprises - unique, inimitable, unpredictable for each small group of the new generation - gradually draws into itself all problems, objects, ages, cultures - in their integral dialogic conjugation.

And this, the school-finishing state of the eve of activity, of a holistic point of wonder, should - by design - be preserved and deepened throughout human life.

Features of the technique:

Creating a dialogue situation. According to V.V. Serikov, the introduction of a dialogue into a situation involves the use of such elements of technology:

1) diagnosing students' readiness for dialogical communication - basic knowledge, communicative experience, attitude towards the presentation itself and the perception of other points of view;

2) search for supporting motives, i.e. those questions and problems that concern students, thanks to which their own meaning of the studied material can be effectively formed;

3) the processing of educational material into a system of problem-conflict issues and tasks, which involves the deliberate exacerbation of collisions, their elevation to "eternal" human problems;

4) thinking through various options for the development of plot lines of dialogue;

5) designing ways of interaction between participants in the discussion, their possible roles and conditions for their acceptance by students;

6) hypothetical identification of zones of improvisation, i.e. situations of dialogue for which it is difficult to foresee the behavior of its participants in advance.

Points of surprise, mysteries of life.

By them are meant those knots in the consciousness of the modern child, in which the formation of the basic objects of school, learning understanding can be realized. In these "points" there is a fixing of the initial shuttles of the psychological and logical mutual transformation of consciousness - into thinking, thinking - into consciousness. There is a braking and inventing into the strangeness of these knots. These enigmatic proverbial knots in the shuttle "consciousness-thinking-consciousness", these initial objects of wonder should become the "disputes" of the dispute... in all subsequent classes - ages - cultures.

BUT. Word riddles. The teacher should be attentive - "ears on top" - to such childish discoveries and difficulties: the word as a moment of utterance - in different "speech genres", the word as - at the same time - the moment of a sentence in a rigid system of grammatical rules, the word - in its originality, in it within the speech unity and inseparability. Accordingly - the word and the language itself - as the basis of communication, information in a dispute with the idea of ​​a word, language, speech, in its self-listening sense, as the basis of reflection, self-removal, in a dispute, further, with the poetic, figurative, "conjuring" power of the word and speech.

B. Number riddles. The birth of the idea of ​​number, the mathematical relationship to the world, to Popper's "third world", in conjugation and dialogue of processes 1) measurements, 2) counting discrete, single, indivisible things, "atoms", "monads", and finally, 3) tension - temperature, muscle effort, etc. The number is like an impossible combination, a crossroads of these, at least, "three" forms of idealization.

AT. Mysteries of natural phenomena. A separate independent phenomenon and natural integrity - soil and air, and the sun, concentrated in a sprout, in grass, in a tree ... The Infinite Universe and - the Earth, the planet ..., "a drop that absorbs everything into itself", and - separate from her world ... The subject of nature is its part and - its beginning, possibility, source ... The subject is the image of the whole. The inseparability of what in the future course will become the basis of individual branches of natural science - mechanics, physics, biology, chemistry, etc., and - the predisposition of these discrepancies.

G. Riddles of I-consciousness. These riddles have a special meaning in the entire structure of the curriculum for grades 1-2. Here the main subject of learning in our school is formed, takes root and becomes strange to himself.

If a seven-eight-year-old person does not become strange to himself, does not surprise himself - by nature, word, number, and most importantly - by his own image as a student, that is, something painfully ignorant, more precisely, not understanding, but terribly desiring to understand - if all this will not happen, then the whole idea of ​​our school is doomed to failure.

D. Mysteries of the moment of history. Now - not only personal memory, but the memory of what was before me and without me and the correlation of this memory with the memory of what happened to me, which is the edge of my Self ... "Heredity". The vector of the passage of irrevocable moments and lives and the closure to the phenomenon of culture. Time and eternity. types of historicism. interest in genealogy. History and its monuments. The accumulation of "knowledge, skills" in the Movement of History and, on the other hand, the development of the ability to grow "roots up", to rewrite one's past. History and - culture. The riddle of two forms of historical understanding: "how it was ..." and "how could it be ...". The points of birth and death are the points of junction of the riddles of the “I-consciousness” and the riddles of history. Calendars, their range and "additionality".

Game hubs:

The main meaning of these centers is the method of "physical actions", which in its own way prepares the student for his role as the subject of educational activity. This is a new line between consciousness and thinking, a line along the line: the game is a cultural activity. The following centers are expected:

A. Physical games, gymnastics with a special development of independent forms of rhythm as one of the essential sources, poles of music.

B. Word games with elements of poetics and with special attention to the intonational component of speech.

b. The artistic image is in the subjective centers of the eye and hand, in the objective embodiment on the canvas, in clay, stone, in the graphic rhythm of lines, in the rudiments of architectural vision. Image. Imagination.

G. Elements of manual labor, crafts.

D. Music is born in the conjugation of rhythm and intonation - melody, musical instrument and singing, performance and improvisation.

E. Theatre. Ordinary theatrical performance. Deepening into the theatricality of being. School is like theater.

Methodological features of the lesson-dialogue.

Redefining a common learning problem for each student. The generation of his question as a riddle, a difficulty that awakens thought, and does not remove problems.

The meaning is in the constant reproduction of the situation of "scientific ignorance", in the thickening of one's vision of the problem, one's unremovable question - a paradox.

Performing mental experiments in the space of the image built by the student. The goal is not to solve the problem, but to deepen it, to bring it to the eternal problems of being.

The position of the teacher. When posing a learning problem, the teacher listens to all options and redefinitions. The teacher helps to manifest various forms of logic of different cultures, helps to bring out the point of view and is supported by cultural concepts.

Student position. The student in the educational dialogue finds himself in the gap of cultures. Conjugation requires the child to hold his own vision of the world before the act. In elementary school, the presence of numerous monster constructions is necessary.

Note. The dialogue of cultures as a technology has several published instrumental options: a) teaching in the dialogue mode of the course "World Artistic Culture"; b) interconnected teaching of literature and history; c) teaching in four subject synchronized software package.

MBDOU No. 27

"Crane"

PRESCHOOL EDUCATION:

modern approach to the dialogue of cultures

It is known that the historical experience of coexistence and interaction of different cultures is based on the indispensable consideration of their real specifics, which makes it possible to determine the most preferred options for intercultural integration and the optimal forms of the process of intercultural exchange and interaction.

According to many culturologists, the positivity of the modern era lies in a clearly observed departure from a monocultural view of the surrounding reality.

The understanding of culture as a reflection of the sphere of human social consciousness has led to the construction of an advanced form of human relations - a dialogue of cultures and forms of intercultural interaction.

At present, when the population of almost all regions of Russia has lost monoculturalism and monoethics, there is a need to design such an approach to the dialogue of cultures, which would involve not the interaction of subjects and programs within the framework of one general educational institution, but the organization of the process of education and upbringing from preschool childhood to senior school age, based on the ideas of intercultural dialogue, cross-culturalism and personal interaction.

Since preschool age is the period when the basis of personal culture begins to form, this is the most favorable time for developing a child's interest in and respect for their native culture, accepting the diversity and specificity of ethnic cultures, and fostering a friendly attitude towards people regardless of their ethnicity.

Modern approaches to preschool education require the creation of conditions for familiarization with national values, the history of the native land, its orientation towards the dialogue of cultures of ethnic groups in a pedagogical multinational preschool institution. Of course, this is possible in the context of the implementation of the goals of the humanistic education system, the organization of the pedagogical process in accordance with the main directions of introducing children to various aspects

multinational culture, their modern development.

An attempt to standardize the content of preschool education and upbringing at a new modern level through the implementation of a dialogue of cultures, undertaken in the program "MULTICOLORED PLANET", distinguishes it from other modern preschool programs (typical and variable) and determines the special target orientation of the new program.

main strategic purpose program "MULTICOLORED PLANET" is the development of the child's personality on the basis of national and universal values.

Basic task The MULTICOLORED PLANET program is to provide every little Russian with equal conditions (an equal start) for mastering the cultural values ​​of his native country.

To implement the program in the multicultural education of preschool children, we use a variety of means:

communication with representatives of different nationalities;

folklore;

fiction;

game, folk toy and national doll;

arts and crafts, painting;

music;

national dishes.

But the universal unit of organization of training and education in our work has become STORY , which is being worked on in an interdisciplinary and communicative-cognitive manner.

Second teacher

junior group

Shilova I.V.

From work experience:

In my group, I adapted the educational and methodological complex with complications.

In 2014, I developed a series of classes under the general name "EBIEM SANDYGY" (GRANDMA'S CHEST).

In these classes, the main character is EBI (grandmother), to whom we love to visit.

Abi is an experienced elderly woman who knows a lot and has a lot to tell us. EBI has a magic chest, which contains many magical secrets.

In the classroom for the development of complete

gaming communication I use gaming

situations in which the EBI finds itself.

Through the game plot we get to know each other

with various new items

from the chest, we consider in detail

we study them , we play with them.

The game character provides an opportunity for me, the educator,

put the child in the position of the subject of cognitive activity.

Various characters can be in this chest

famous fairy tales with which we create dramatization games

and theatrical games...

The “Colorful Planet” program is designed to provide every child living in Russia with an equal start, which will allow him to successfully learn in the future both in Russian and in other languages ​​​​of the peoples of the Russian Federation. The development of the child in the program is carried out integratively, through the organization of children's play activities based on a fairy tale; involves the implementation of a dialogue of cultures of the peoples of Russia, as well as a general acquaintance of children with world heritage. The bilingual and multicultural structure of the "Colorful Planet" program allows, if necessary, to include any native language in the educational and upbringing space, which makes the program unique.

Middle group teacher

Shafieva F.R.

From work experience:

Come

to us

DIALOGUE OF CULTURES- a concept that has received wide circulation in philosophical journalism and essayism of the 20th century. Most often it is understood as the interaction, influence, penetration or repulsion of different historical or modern cultures, as a form of their confessional or political coexistence. In the philosophical works of V.S. Bibler, the concept of a dialogue of cultures is put forward as a possible foundation of philosophy on the eve of the 21st century.

The philosophy of modern times from Descartes to Husserl was explicitly or implicitly defined in its basis as the teaching of science. The idea of ​​culture that exists in it is most definitely expressed by Hegel - this is the idea of ​​development, (self) education of the thinking spirit. This is a culture filmed in the forms of the existence of science, which is typical for a very specific culture - the culture of the New Age. However, in reality, culture is built and “developed” in a completely different way, so that science itself can be seen in reverse, as an element of an integral culture.

There is an area that does not fit into the scheme of development - this is art. It cannot be said that Sophocles was "removed" by Shakespeare, and Picasso is "more specific" (richer, more meaningful) than Rembrandt. On the contrary, the artists of the past open up new facets and meanings in the context of contemporary art. In art, "earlier" and "later" are simultaneous. It is not the scheme of "ascension" that operates here, but the composition of a dramatic work. With the appearance on the stage of a new "character" - a work, author, style, era - the old ones do not leave the stage. Each new character reveals new qualities and inner intentions in the characters who have previously entered the scene. In addition to space, a work of art implies another dimension of its existence: an active relationship between the author and the reader (viewer, listener). A work of art addressed to a potential reader is a work of dialogue through the ages - the author's answer to the imaginary reader and his question to him as an accomplice of human existence. By the composition, the structure of the work, the author also produces his reader (viewer, listener), while the reader, for his part, understands the work only because he performs it, fills it with meaning, contemplates, refines, understands the “message” of the author with himself, with his original being. He is a co-author. The unchanging work contains the event of communication performed in a new way each time. Culture turns out to be a form in which the historical existence of man does not disappear along with the civilization that gave birth to him, but remains the experience of being of man filled with universal and inexhaustible meaning. Culture is my being, separated from me, embodied in a work, addressed to others. The peculiarity of the historical existence of art is only a clear case of a universal phenomenon - being in culture. The same dramatic relationship exists in philosophy. Plato, Nicholas of Cusa, Descartes, Hegel descend from the (Hegelian) ladder of "development" onto the single stage of a worldwide philosophical symposium (as if the scope of Raphael's "School of Athens" had been infinitely expanded). The same phenomenon is revealed in the sphere of morality: in an internal dialogical clash, moral vicissitudes are conjugated, concentrated in different images of culture: the hero of antiquity, the passion-bearer of the Middle Ages, the author of his biography in modern times ... Moral self-consciousness requires the inclusion in the personal conscience of the ultimate questions of human existence other cultures. In the same vein of culture, it is necessary to understand the development of science itself, which in the 20th century. experiences a "crisis of foundations" and focuses on its own principles. She is again puzzled by elementary concepts (space, time, set, event, life, etc.), with respect to which equal competence of Zeno, Aristotle, Leibniz is allowed.

All these phenomena acquire meaning only as elements of a single Organon of culture. Poet, Philosopher, Hero, Theorist, Mystic - in every epochal culture they are connected as characters in a single drama and only in this capacity can they enter into a historical dialogue. Plato is contemporary with Kant and can be his interlocutor only when Plato is understood in his inner communion with Sophocles and Euclid, and Kant in his communion with Galileo and Dostoevsky.

The concept of culture, in relation to which the concept of dialogue of cultures alone makes sense, necessarily includes three aspects.

(1) Culture is a form of simultaneous existence and communication of people of different - past, present and future - cultures. Culture becomes culture only in this simultaneity of communication between different cultures. In contrast to ethnographic, morphological and other concepts of culture, one way or another understanding it as an object of study closed in itself, in the concept of dialogue, culture is understood as an open subject of possible communication.

(2) Culture is a form of self-determination of an individual in the horizon of personality. In the forms of art, philosophy, morality, a person removes ready-made schemes of communication, understanding, ethical decision that have grown together with his existence, concentrates at the beginning of being and thought, where all the certainties of the world are only still possible, where the possibility of other principles, other definitions of thought and being opens up. These facets of culture converge at one point, at the point of the last questions of being. Two regulative ideas are conjugated here: the idea of ​​personality and the idea of ​​reason. Reason, because the question is about being itself; personality, because the question is about being itself as my being.

(3) The world of culture is the "world for the first time". Culture in its works allows us, as it were, to regenerate the world, the existence of objects, people, our own existence, the existence of our thoughts from the plane of the canvas, the chaos of colors, the rhythms of verse, philosophical aporias, moments of moral catharsis.

The idea of ​​a dialogue of cultures makes it possible to understand the architectonic structure of culture.

(1) One can speak of a dialogue of cultures only if culture itself is understood as a sphere of works (not products or tools). Only the culture embodied in the work can be a place and form of a possible dialogue, since the work carries the composition of the dialogue between the author and the reader (viewer, listener).

(2) Historical culture is a culture only on the verge of a dialogue of cultures, when it is itself understood as one integral work. As if all the works of this era were "acts" or "fragments" of a single work, and one could assume (imagine) a single author of this integral culture. Only if this is possible, it makes sense to talk about the dialogue of cultures.

(3) To be a product of culture means to be in the sphere of attraction of some prototype, the original concept. For antiquity it eidos - the “number” of the Pythagoreans, the “atom” of Democritus, the “idea” of Plato, the “form” of Aristotle, but also the fate of tragic poets, a statue, a character ... Thus, the work “Ancient Culture” suggests, as it were, one author, but together and an infinite multiplicity of possible authors. Each philosophical, artistic, religious, theoretical work of culture is a kind of focus, the center of the entire cultural polyphony of the era.

(4) The integrity of culture as a work of works presupposes the existence of one – dominant – work, which makes it possible to understand the diversity of works as an architectonic whole. Tragedy is supposed to be such a cultural microcosm for ancient culture. To be in culture for an ancient person meant to be included in the tragic situation of the hero-chorus-god-spectator, to experience catharsis . For the Middle Ages, such a “microsociety of culture” is “being-in-(o)circle-of-the-temple”, which makes it possible to draw into one mystical peripetia both theological, and actually cult, and handicraft, and guild ... definitions of medieval civilization as culture.

(5) Culture as the basis of dialogue presupposes some kind of internal anxiety of civilization, fear for its disappearance, as if an internal exclamation “save our souls”, addressed to future people. Culture, therefore, is formed as a kind of request to the future and the past, as an appeal to everyone who hears, is associated with the last questions of being.

(6) If in culture (in a work of culture) a person puts himself on the brink of non-existence, goes to the last questions of being, he somehow approaches the questions of philosophical and logical universality. If culture presupposes a single subject that creates culture as a single multi-act work, then culture thereby pushes its Author beyond the limits of proper cultural definitions. The subject who creates culture and the subject who understands it from the outside stand, as it were, behind the walls of culture, comprehending it logically as a possibility at points where it does not yet exist or already does not exist. Antique culture, medieval culture, Eastern culture are historically present, but at the moment they enter the sphere of the last questions of being, they are comprehended not in the status of reality, but in the status of the possibility of being. The dialogue of cultures is possible only when culture itself is understood in the limit, in its logical beginning.

(7) The idea of ​​a dialogue of cultures presupposes a certain gap, a kind of "no man's field" through which the cross-talk of cultures takes place. So, with the culture of antiquity, the dialogue is carried out by the Renaissance, as it were, through the head of the Middle Ages. The Middle Ages are included in this dialogue, and are removed from it, revealing the possibility of direct communication of the New Age with ancient culture.

The concept of dialogue itself has a certain logic.

(1) The dialogue of cultures logically presupposes going beyond the limits of any given culture to its beginning, possibility, emergence, to its non-existence. This is not a dispute of self-importance of wealthy civilizations, but a conversation of different cultures in doubt about their own abilities to think and be. But the sphere of such possibilities is the sphere of the logic of the beginnings of thought and being, which cannot be understood in the semiotics of meanings. The logic of the dialogue of cultures is the logic of meaning. In the dispute between the beginning of one logic of a (possible) culture and the beginning of another logic, the inexhaustible meaning of each culture is endlessly developed and transformed.

(2) The schematism of the dialogue of cultures (as a logical form) also presupposes the ambivalence of a given culture, its non-coincidence with itself, doubtfulness (possibility) for itself. The logic of the dialogue of cultures is the logic of doubt.

(3) A dialogue of cultures is not a dialogue of present, historical data and cultures fixed in this reality, but a dialogue of the possibilities of being a culture. The logic of such a dialogue is the logic of transduction, the logic of (a) the transformation of one logical world into another logical world of an equal degree of generality, and (b) the logic of the mutual substantiation of these logical worlds at their point of origin. The point of transduction is a proper logical moment in which dialogizing logics arise in their logical determination, regardless of their actual (or even possible) historical existence.

(4) "Dialogic" is realized as the logic of paradox. A paradox is a form of reproduction in logic of extra- and pre-logical definitions of being. The existence of cultures (the ontology of culture) is understood (a) as the realization of certain possibilities of an infinitely possible mysterious, absolute existence and (b) as the possibility of the corresponding existence of subjects co-authoring in the discovery of the mystery of existence.

"Dialogue of cultures" is not a concept not of abstract cultural studies, but of a philosophy that seeks to comprehend the deep shifts of culture; at the turn of the 20th–21st centuries it is a projective concept of contemporary culture. The time of the dialogue of cultures is the present (in its cultural projection for the future). The dialogue of cultures is a form of (possible) culture in the 21st century. The 20th century is a culture of beginning culture from the chaos of modern life, in a situation of constant return to the beginning with painful awareness of one's personal responsibility for culture, history, and morality. Culture of the 20th century to the extreme activates the co-authorship of the reader (viewer, listener). The works of historical cultures are therefore perceived in the 20th century. not as "examples" or "monuments", but as experiences of beginning - to see, hear, speak, understand - to be; the history of culture is reproduced as a modern dialogue of cultures. The cultural claim (or possibility) of modernity is to be contemporaneity, coexistence, a dialogical community of cultures.

Literature:

1. Bibler V.S. From science to the logic of culture. Two philosophical introductions to the twenty-first century. M., 1991;

2. He is. Mikhail Mikhailovich Bakhtin, or Poetics of Culture. M., 1991;

3. He is. On the verge of the logic of culture. Favorite book essays. M., 1997.

V.S. Bibler, A.V. Akhutin