Socio-pedagogical views of I and Comenius. Coursework Pedagogical theory Y. Pedagogical views. Ya. A. Comenius

Pedagogical activity and theory of Jan Amos Comenius

Life and pedagogical path

The great Czech humanist teacher, philosopher Jan Amos Comenius was born on March 28, 1592 in the town of Nivnica. His father, Martin, was from Komna, where a wealthy family had moved from Slovakia. From the name of the village came the surname Comenius. My father was a member of the "Czech (Bohemian) Brothers" community. The Czech brothers denied class and property inequality, preached the rejection of violent struggle, supported Protestantism, and defended the right to national independence.

In 1604, a great misfortune befell Comenius: an epidemic claimed his entire family.

The orphaned teenager was taken in by his relatives in the town of Strazhnice. The school of the "Czech Brothers" community in Stražnica, of which he became a student, enjoyed an excellent reputation. This school, like others, was imbued with the same scholastic-dogmatic spirit, but the fraternal schools differed in that they provided the knowledge necessary for practical life and labor training.

At the age of 16, Comenius entered the Latin school in the city of Psherov, which he successfully completed. Here he discovered vast talents and exceptional performance. Thanks to his brilliant abilities, the young man was sent at the expense of the community to the University of Herborn, which was dominated by the Protestant direction. Many Czechs studied here, having passed through fraternal schools and imbued with the spirit of Protestantism. After completing his studies at the theological faculty of Herborn Comenius, he traveled to Holland.

He completed his education at the famous Heidelberg University. Before leaving for his homeland, he bought with the last money the manuscript of N. Copernicus “On the Revolutions of the Heavenly Spheres” and was forced to walk a thousand-kilometer way home. After returning to his homeland, Comenius took over the leadership of the school in Přerov, a little later he was appointed by the community as a Protestant preacher in the town of Fulnek, where he also directed the fraternal school.

From that time on, a new stage began in the life of Comenius. He works at school with great enthusiasm, studies pedagogical works, improves his school. Becomes an assistant bishop, marries, has two children. Peaceful and happy life.

But from 1612, for Comenius, a period of wanderings, losses and suffering, full of tragedy, begins. "Sorrowful and heroic" called the life of Comenius one of the researchers of his work. In this year, the Protestants, who led the liberation struggle of the Czech Republic against the Austro-Hungarian Empire of the Habsburgs, were defeated, the life of Comenius was in danger. In the fire of war, his house with a rich library burned down, and the plague claimed the lives of his wife and children. Comenius himself had to hide for several years in the mountains and forests. During these years, he does a lot to strengthen the fraternal community.

Soon it was announced that Catholicism was becoming the official religion in the Czech Republic, and Protestants were asked to leave the country. Patriots of the motherland "Czech brothers" became refugees. More than a hundred communities of the "Czech Brothers" ended up in Poland, Prussia, and Hungary.

From 1628 to 1656 Comenius and his community "Czech Brothers" found shelter in the city of Leszno (Poland). During these years, Comenius became one of the leaders of the community, he was also elected rector of the gymnasium. His duties now include running a school in Leszno and caring for young students.

Here, in 1628, he wrote in Czech the well-known book "Mother's School" (published for the first time in 1657), which gained great popularity in the 19th century, since then it has been reprinted many times.

Comenius glorified his name by creating the famous textbook "The Open Door to Languages" (1631). This is a kind of children's encyclopedia, which has made a real revolution in the teaching of languages; in it, instead of dry and incomprehensible rules, 100 short stories from various fields of knowledge were presented in the native and Latin languages.

The response to the book was very lively, it immediately began to be translated into other languages. Numerous congratulations came from everywhere. Books in the 17th and 18th centuries served as a Latin textbook in almost all European countries.

Comenius lives in exile in great need. The family he recreated is in need. But he is supported by the dream that the time will come and he will return to his homeland in order to restore her lost peace and joy. And schools and the education of youth will help to recreate happiness for the homeland. “For if we want to have well-organized, green, flourishing cities, schools, dwellings, we must first of all establish and improve schools, so that they become green with learning and exercises in the sciences and so that they fall down as workshops of real art and virtue.”

While still at home, Comenius began to develop the Didactics, which was intended for the Czech people. He lived with hope for its completion even in difficult years, taking up again the work, to which at first he thought to give the name "Czech Paradise".

In 1632, in Leszno, Comenius completed his main pedagogical work, which he called "Great Didactics", which contained a universal theory to teach everyone everything, originally written in Czech and only later published in translation into Latin.

He began to think about his new idea - the creation of "Pansophia" (pansophy - knowledge of everything, universal wisdom). The work plan was published, responses immediately rained down - this idea of ​​​​encyclopedism was in tune with the needs of the era, discussions began among the thinkers of Europe; some did not agree with Comenius, others accepted his idea with approval. The main idea of ​​Kamensky's pansophia is the education of a new highly moral person, a person of knowledge and labor.

Comenius is invited to different countries, his pansophic ideas and the desire to unite all currents of Christianity attracted the attention of prominent people of European countries to him. He accepted one of the invitations and, with the consent of the community, went to England, but here revolutionary unrest began among the population, and he did not dare to stay in the country. On behalf of Cardinal Richelieu, he was asked to continue his work on Pansophia in France. Comenius decides to go to Sweden, as the Swedes sympathized with the "Czech Brothers" and provided them with material support.

In 1642, he settled in Sweden, where he was offered to deal with the teaching of the Latin language and create his methodology. Reluctantly. Comenius set to work, considering it secondary. The main thing for him was "Pansophia", which, in his opinion, could help establish peace between nations. But the need compelled to get down to business.

A wealthy Dutch businessman provided material support to Comenius and his friends. Comenius and his family settled in Elbing (on the coast of the Baltic Sea). During the period from 1642 to 1648, he prepared a number of works intended for practical use in schools, including The Newest Method of Learning Languages. In this work, instead of the memorization of ready-made conclusions and rules that prevails in schools, a new method of teaching is presented. It consists of the following:

First - an example, and then a rule;

subject - and in parallel with it the word;

· free and meaningful development.

It was new not only for that time, but in many ways it turned out to be undeveloped and new years later.

In 1648, the chief bishop of the Czech Brothers died, and Comenius was offered this position. In the same year, Comenius was elected bishop of the community and returned to Leshno.

Soon he was invited to Hungary, where the brotherhood was given patronage and assistance. With the consent of the community, Comenius accepted the invitation. He went with his family to Hungary, where he was instructed to reorganize the school business in Saros-Patak in accordance with his ideas. Here he wanted to create a "pansophic school". And although he could not fully realize his ideas, he nevertheless changed a lot at school. Education in it was conducted according to his textbooks and in accordance with his didactic concept. In the course of the reorganization of school education, along with numerous other works, the Pansophic School and The World of Sensible Things in Pictures were written. In 1658, The World in Pictures was printed and quickly spread to many European countries. It was the first textbook in which the principle of visualization was implemented, teaching with a word is connected with objects, with a visual image. Since it was translated into many languages, it began to be used in different schools in Europe not only as a textbook for Latin, but also for the native language.

During the years when Comenius was in Hungary, he created about 10 more original works, both methodological and general pedagogical. He even rearranged his textbook, compiling it in the form of a play, which the students played with pleasure.

Meanwhile, the situation of the community in Leszno deteriorated significantly. To prevent the collapse of the community, Comenius was called from Hungary. However, Leshno in 1656 found himself in the center of hostilities. The community of the "Czech Brothers" broke up, and Comenius, like others, had to flee. His house burned down, and with it most of the books and manuscripts perished. Comenius took refuge in Amsterdam with the son of his former wealthy patron. From the beginning of the 60s. Comenius devoted most of his time and energy to the development of problems of peace and cooperation between peoples, activities to liberate the Czech Republic. But even during these years he wrote a number of works, some of which were published during his lifetime.

In Amsterdam, he was given the opportunity to realize some of his creative ideas. With the support of one of the patrons and the Senate, in 1657 the Complete Collection of his Works on Education, including the Great Didactics, was published. Again, two volumes of pansophic works were written and published. A number of works on religious issues were published, among them the spiritual testament of Comenius "The only necessary, namely, the knowledge of what people need in life, death and after death." At the end of his life, Comenius writes: “My whole life was spent in wanderings and I had no homeland, I never found a lasting shelter for myself anywhere.” His son and daughter were with him in Amsterdam. Comenius died on November 15, 1670 and was buried near Amsterdam.

Theoretical foundations of pedagogy Ya.A. Comenius

In his numerous works: "Great Didactics", "Harbinger of Universal Wisdom", "General Advice on the Correction of Human Affairs", "Labyrinth of Light and Paradise of the Heart", "On the Culture of Natural Talents", etc. Comenius expounds his views on the world around him, man, nature, human activity, human society, which were the foundation of his pedagogical theory.

Comenius recognizes the divine origin of nature and man and ascribes to them divine attributes. But God does not stand above nature, but is embodied in it, the knowledge of nature is the finding of the God sought everywhere and the veneration of Him.

The pinnacle of divine creation, “the purest example of its creator” is man. He is “the highest, most perfect and most excellent creation” (“Great Didactics”), it is a microcosm in the macrocosm. It was created for the knowledge of objects, moral harmony and love for God. Man, created by God in his own image and likeness, possesses his qualities, he has exceptional and limitless possibilities and inclinations. This statement of Comenius contains a new, advanced and bold view compared to the medieval one (when a person was declared vicious and sinful from birth).

From birth, a person does not have any knowledge and ideas, his mind is a "tabula rasa", i.e. a blank slate on which nothing has been written yet, but will eventually be written. Human desire for knowledge is innate. The soul, as part of the divine spirit, is capable of cognition. “Our brain (this is a workshop of thoughts) is compared to wax on which a seal is imprinted ... the brain, reflecting the images of all things, accepts everything that only the world contains.” The human mind is distinguished by “such an insatiable susceptibility to knowledge that it is like an abyss”, the mind has no limit (“Great Didactics”).

Stages of knowledge. The process of cognition begins with sensation, since there is nothing in the mind that was not previously in the sensations. The next stage of cognition is the mental processing of the material obtained from sensations, when the mind, through analysis and synthesis, generalizes and abstracts. Then the mind "subjects to the test its own and others' ideas about things." Knowledge becomes true and useful if it is put into practice and thus grows into wisdom.

So, the stages of knowledge:

sensory cognition;

generalization, abstraction, scientific knowledge;

comprehension, verification by practice, wisdom.

Characterizing the knowledge of the world in its unity, Comenius outlines the following sequence: a person must first of all know that something exists (familiarization), then what it is in terms of its properties and reasons (understanding), and finally, know how to use their knowledge . From this follows Comenius' idea of ​​what schools should teach: 1) theory, 2) practice,

In this way one can educate a pansophic sage, and wisdom is the art of life, i.e. knowledge is needed not for contemplating the world, but in order to serve a person, to achieve prosperity and happiness with their help.

As analogies in The Great Didactics, Comenius often resorts to using examples from nature itself.

Comenius was a true democrat, advocating that all people - rich and poor - have the opportunity to develop their natural abilities, to become harmonious personalities.

The needs of the people themselves determine the whole matter of upbringing and education. “How long will we long for other people's schools, books and talents, striving to satisfy our hunger and thirst with them alone? Or will we forever, like healthy beggars, beg from other peoples for various essays, books, dictations, notes, fragments, and God knows what else? Comenius said.

Democracy, humanism, nationality are the most important features of the pedagogical theory of Ya.A. Comenius.

Unlike didactics as a theory of teaching, Comenius defines his "Great Didactics" as the universal art of teaching everything to everyone, teaching with sure success, quickly, thoroughly, leading students to good morals and deep piety.

"Great didactics" by Comenius goes beyond the theory of learning, it, in fact, is the whole pedagogy, including both education and upbringing. This knowledge is necessary for parents and teachers, students and schools, the state and the church.

School, its purpose. Comenius calls the school of the workshop of humanity, the workshop of humanism. It is more expedient to educate children in schools, and not in the family. “Just as cages should be for fish, gardens for trees, so schools for young people.” The main purpose of the school is to spread universal wisdom. In the school of universal wisdom, everyone is taught everything that is necessary for the present and future life. At school, young people improve morally, so the school is a workshop of humanity and true humanity. These are institutions where students are prepared for work, for life, these are "workshops of industriousness."

But in order for the school to become such a workshop, it should teach not only the sciences, but also morality and piety. Scientific education simultaneously improves the mind, language, hands of a person.

Comenius identified those specific principles that must be taken into account when creating schools.

“We promise such a device for schools, thanks to which:

All youth should be educated, with the exception of those whom God has denied intellect.

The youth would be taught everything that can make a person wise, virtuous, pious.

Education must be completed before maturity.

Education should take place very easily and gently, as if by itself - without beatings and severity or any coercion.

The youth must receive an education not apparent, but true, not superficial, but thorough.

Education should not require much effort, but should be extremely easy.

An external order in education must also be established. The entire cycle of upbringing and education of a person, according to Comenius, should be divided into four periods of six years each.

Stages of the school system:

maternal school - for childhood (up to 6 years);

· mother tongue school, elementary school – for adolescence (up to 12 years old);

· Latin school – for youth (up to 18 years old);

Academy - for maturity (up to 24 years).

There should be a mother school in every home. For her, Comenius compiled the methodological manual “The Mother School” - a visual instruction on how pious parents, partly themselves, partly with the help of nannies, should take care of children.

The second stage of the system of schools proposed by Comenius is the school of the native language, which should be in every community.

In the school of the native language, everyone needs to be taught something that cannot be dispensed with in life: to be able to read printed or handwritten text fluently in their native language, to be able to write, count and make the simplest measurements; be able to sing. The child will learn ethics set out in the form of exemplary rules, which he must learn to apply; should learn the most important historical facts and elementary information about state and economic life. Children here will get acquainted with various crafts.

After the school of the native language, obligatory for all children, Comenius determined the Latin school, which should be in every city. Here, training should also begin with the native language, then any other foreign languages, physics, geography, natural science, mathematics. The traditional "seven free arts" and morality make up the program of the Latin school. Each of the six classes has its own name: grammatical, physical, mathematical, ethical, dialectical and rhetorical.

The most gifted of those graduating from the Latin school complete their education at the academy, which has the usual three faculties for that time: theological, legal and medical.

Organization of training. A new solution was proposed by Comenius for the organization of training. If at school for centuries the teacher worked individually with each student, students came to study at different times of the year and stayed at school for as long as they wanted, then Kamensky found a different form of organizing education. This is a class-lesson system that involves:

a constant composition of students of the same age;

Conducting classes at precisely defined time according to the schedule;

Simultaneous work of the teacher with the whole class but one subject.

Classes must be carried out daily for 4-6 hours, after each hour there is a break. “In the pre-dinner hours, mind, judgment, memory should be exercised mainly, and in the afternoon, hands, voice, style and gestures.”

You need to start learning in childhood: “human education must begin in the spring, i.e. in childhood, because childhood represents spring, youth - summer ... ”, etc.

Comenius recommends studying only at school. “Nothing should be asked at home except that which has to do with entertainment.” Since the school is called a training workshop, it is here that success in science should be achieved.

The Great Didactics defines four main general requirements for learning:

The success of learning is achieved on the condition that you teach things before words; start learning from the simplest beginnings, reaching the complex; learn from books designed for this age.

Ease of learning is achieved if learning begins at an early age; the teacher in teaching follows from the easier to the more difficult, from the more general to the more particular; students are not overloaded with knowledge, moving forward slowly; what is learned in school is linked to life.

The thoroughness of training implies that students will do really useful things; the next one will build on the previous one; all study materials should be interconnected, and everything learned will be consolidated by gradual exercises.

The speed of learning is possible when everything is taught thoroughly, briefly and clearly; everything happens in an inseparable sequence, when today's reinforces yesterday's, and classes in the classroom are led by one teacher with everyone.

One of the most important parts of Comenius' didactics are didactic principles, i.e. those provisions of a general nature on which teaching and learning are based and which dictate the use of specific techniques and methods in teaching. These are the following principles:

visibility;

Consistency and systematic

strength of assimilation of educational material;

independence and activity.

Visualization involves the assimilation of knowledge by students through observations of objects and phenomena, i.e. through sensory perception. This principle follows from Comenius' understanding of the process of cognition in general: the beginning of cognition is in sensations, in the mind there is nothing that was not previously in sensations. The principle of visibility was formed as follows: “... let it be a golden rule for students: to provide everything that is possible for perception by the senses, namely: visible - for perception by sight, heard - by hearing, smells - by smell, subject to taste - by taste, accessible to touch - by touch." After all, no one can be forced to believe someone else's opinion if it contradicts their own feelings. Only personal observation and sensory evidence can become the basis of true knowledge, and not verbal, verbal learning. In teaching, students must themselves see objects, hear sounds, smell smells, touch, taste, before proceeding to verbal descriptions ("the eye wants to see, the ear wants to hear ...").

For clarity, it is recommended to use, first of all, real objects, organizing observation over them. When this is not possible, it is necessary to offer students either a model, a copy of the object, or a picture, a drawing with its image. It is extremely important to observe things, phenomena in their natural setting, which can be done during an excursion, "to examine the trees, grasses, fields, meadows, vineyards and the work that is done there." You can also introduce students to different styles of buildings, show how the masters work. It is useful to travel to places where other peoples live in order to learn about their customs and history.

To organize observations on real objects, the teacher needs to take care of observing a number of rules: put the object so that it can be seen by everyone, first examine it as a whole, and then turn to its parts, etc. So, the golden rule of didactics is visibility.

Consistency and systematic. "The mind in the knowledge of things goes gradually," therefore, "training must be carried out sequentially." This means that everything that follows in training must be based on the previous one, connecting these parts by revealing the cause of the connections. Everything that is planned must be carried out in due time, because "in order to quickly get where they want to go, it is not so much necessary to run as to keep up." Classes should be thought out in advance and planned for a long time.

You should follow the sequence in training, moving forward:

from the more general to the more specific;

from easier to more difficult;

from the known to the unknown;

from nearer to farther.

Educational material must be presented in a strict system, and not intermittently and episodically. An example of such a presentation of material for teaching is given by Comenius in his textbooks.

The strength of the assimilation of educational material. This principle is not new in pedagogy, even Confucius and the ancient Greeks considered it necessary to achieve the strength of what was studied at school, which requires constant exercises and repetitions. Hence the position known since ancient times: repetition is the mother of learning (repetitio est mater studiorum). But in the Middle Ages, it was reduced to cramming and formalism, and the exercises were mechanical in nature, reminiscent of training.

Comenius considers exercises useful when the material is understood by the student: “Only what is well understood and carefully fixed by memory is thoroughly introduced into the mind”, “Nothing can be memorized, except what is well understood.” And it will be clear what has passed through the senses: "For the mind, feelings are a guide to science." Sensory cognition also ensures the strength of assimilation. Thus, in order to achieve the strength of knowledge, the teacher must first of all ensure the possibility of sensory perception.

The next condition that ensures the strength of assimilation are exercises in practical activities: "What should be done must be learned in practice." At the same time, "the rules must support and reinforce the practice."

“Let the schools,” recommends Comenius, “learn to write by practicing writing, speaking by practicing speaking, singing by practicing singing, reasoning by practicing reasoning, etc., so that schools are nothing more than workshops. in which work is in full swing.

To check how well the knowledge is learned, the teacher should conduct public tests at the quarter and at the end of the academic year, in which the most capable students would be determined in competitions.

Independence and activity. Teaching youth does not mean hammering knowledge into the heads of students, but revealing the ability to understand things. The school, on the other hand, strives to teach the student to “look through the eyes of others”, “think with the mind of others”. So, physics is taught not by demonstrating experiments and deriving the laws of science on their basis, but by reading texts that students then memorize. And according to Comenius, it is necessary that “each student studies everything himself, with his own feelings”, thinks it over on his own and applies knowledge in practice.

Everything that is learned should be accepted by the student as useful to him, “You will make it easier for the student to assimilate if, in everything you teach him, you show him what benefit it brings ...”.

The independence of the student develops when he is imbued with a serious love for the subject, and it is up to the teacher to arouse this love. Since the "seeds of knowledge" are inherent in all people from birth, it remains only to encourage the student to independence and guide him.

The most excellent position under the sun

The soul and heart of education is the teacher, the future of the world depends on him. The “correction of human affairs on earth”, the development of the whole society depends on the upbringing of children. “The next century will be exactly what the future citizens educated for it will be.” The position of a teacher is responsible and high; the well-being of every child and all mankind depends on teachers. Assessing the appointment, the role of teachers, Comenius writes: they are "placed in a highly honorable place", "they were given an excellent position, higher than which nothing can be under the sun." The teacher should always remember this and treat his work with dignity and respect, "beware of appreciating yourself too low." The one who “he considers it shameful to be a teacher” runs away from school and finds another, more profitable occupation for himself. And you don't have to hold onto it.

The teacher, according to Comenius, is comparable to a gardener, midwife, shepherd, commander, and those schools that have such teachers are happy.

What qualities are inherent in a teacher who performs the noblest task entrusted to him?

First of all, love for one’s work, which prompts the mentor of youth to look for what everyone needs to be taught, constantly work and think about how to teach students so that science is assimilated by them “without cries, without violence, without disgust.” The teacher, writes Comenius, as a sculptor, lovingly tries to beautifully sculpt and paint "God's images" - children, in order to give them "the greatest resemblance to the original."

Industriousness is the most important quality of a teacher, “whoever undertakes the highest must avoid feasts, luxury and everything that weakens the spirit with night wakefulness and work.” Own education, the breadth of knowledge and experience of the teacher are achieved by the greatest work that the teacher is busy with all his life.

In order for a teacher to adequately fulfill his honorary duties, he should win over his students with a paternal and cordial attitude towards them, friendliness and affection, and an excellent knowledge of his science. Comenius advises the most diligent students to be encouraged with praise, and kids can be treated to apples or nuts for diligence. By treating students with love, the teacher will easily win their hearts, and then they will want to be at school more than at home. He "must be not only the leader of his pets, but also their friend." In this case, the teacher will not only teach children, but also educate them.

In educating children of humanity (and this is the goal of the school - a workshop of humanity), the example of a teacher, whom they try to imitate, is very important for students, children are “real monkeys; because whatever they see sticks to them and they do the same. Therefore, it is not enough just to explain how to act in life, you yourself need to set an exemplary example, you need to “beware of being like those born Mercurys who only show with an outstretched hand where to go, but they themselves do not go.” A teacher is a living example for students, he must be virtuous, because it is impossible to perceive virtue with the help of various pictures and models, only the example of teachers influences children.

A bad example of a teacher is very harmful, because "the proverb rarely deceives:" What is the priest, such is the parish. Bad teacher - bad and his students. “Teachers,” Comenius believes, “should take care to be for students in food and clothing a model of simplicity, in activity - an example of vigor and diligence, in behavior - modesty and good manners, in speeches - the art of conversation and silence, in a word, to be a model of prudence in private and public life.

Such a teacher is the pride of the school and its students, is valued by parents and will be able to adequately fulfill his position, higher than which there is no other under the sun.

The wise and humane pedagogy of Comenius did not immediately find its embodiment. Some of his works were recognized and widely distributed during the life of a teacher, which made his name famous. But the world soon forgot him, just as it forgot his grave, and his writings, scattered and scattered around the world, persecuted and hidden, were subjected to insulting attacks. It's been that way for two hundred years.

19th century rediscovered Comenius, and his thoughts not only scattered around the world, but also found wide use. The works of Comenius were recognized as brilliant, and he himself was ranked among the greatest thinkers of mankind. Interest in Comenius has not changed since then, each new generation of teachers finds wise thoughts and advice from him, and the school retains the best that was discovered by him and entered into her life. Through the centuries, people recognized how right he was, wanting to use education to transform life, to achieve universal harmony. The life of Comenius' pedagogical ideas continues today. The world bows to the man who "has never stopped preaching universal happiness and joy and never tired of fighting for them."

Bibliography

1. Comenius Ya.A. Great didactics. M., 1955

2. Konstantinov N.A., Medynsky E.N., Shabaeva M.F. History of Pedagogy. M., 1982

3. Lordkipanidze D.O. Jan Amos Comenius, ed. 2nd, M, Pedagogy, 1970

4. Nipkov K.E. "Jan Comenius today" "Verb", St. Petersburg 1995

5. Piskunov A.I. Reader on the history of foreign pedagogy. – M.: Enlightenment, 1981.

6. Comenius Ya.A. "Great Didactics" – Fav. ped. op. M., Uchpedgiz, 1955.

7. Konstantinov N.A., Medynsky E.N., Shabaeva M.F. "History of Pedagogy". – M.: Enlightenment, 1982.

8. “Komensky Ya.A. Selected Pedagogical Works. T.2. - M .: Pedagogy, 1982.

9. Klarin V.M., Dzhurinsky A.N. “Y.A. Comenius, D. Locke, J.-J. Russo, I.G. Pestalozzi". - M .: Pedagogy, 1988.

10. Piskunov A.I. Reader on the history of foreign pedagogy. M., 1981

Jan Amos Comenius - an outstanding Czech humanist teacher, years of life: 1592-1670

The life path of Comenius was difficult, expelled by the German conquerors from his native Czech Republic and forced to wander around different countries (Poland, Hungary, Holland). His activities were diverse - a teacher, a preacher, a scientist, a philosopher. And deep democratism, concern for the fate of the disadvantaged, faith in man, the desire to raise the culture of the native people run like a red thread through it.

Facts from the biography, views, worldview

More than once Comenius had to leave his native land, to see how his manuscripts and books perished in the fire of military fires, to start anew what had already been done. Religious wars and foreign invasions shook the Czech Republic, the birthplace of Comenius. And that is probably why the dream of peace, of the perfect structure of human society, resounds so constantly, so invariably in Comenius' books. Comenius saw the surest path to this in enlightenment - it is no coincidence that one of his last works, “The Angel of Peace”, formulates the idea of ​​\u200b\u200bcreating an international organization that protects peace everywhere and spreads enlightenment - an idea that was centuries ahead of its era.

But even at that time, in a disunited and war-torn Europe, Comenius' activity was truly international. It is impossible to estimate how much Czech culture owes to Comenius. But the memory of Comenius has reason to honor in England - his best books were first published here; and in Sweden - he prepared a draft reform of the Swedish school and wrote many textbooks for it; and in Hungary - Comenius also worked here; and in Holland - here he spent his last years, here the first collection of his pedagogical works was published.

Comenius was a member of the "Czech Brothers" sect. In a religious shell, this sect opposed the power of the rich, against the feudal system. In the book “The Labyrinth of the World and the Paradise of the Heart,” Comenius wrote that some are fed up, others are starving, some are amused, others are crying.

In the 17th century, the lands and political power of the Czech Republic were in the hands of German feudal lords. In the activities of Comenius, the struggle against the oppressors of the people naturally merged with the struggle for the national independence of the Czech Republic, with the struggle against wars, for peace among peoples. “People,” wrote Comenius, “are citizens of the same world, and nothing prevents them from establishing a broad association based on human solidarity, common knowledge, rights, and religion.”

Comenius, of course, could not correctly determine the ways of eliminating social contradictions in that era. He thought that they could be overcome by means of religion, moral perfection, and education. But in contrast to the medieval church, he emphasized that man is not a "servant of God", but "the creator of the universe."

Yae Amos Comenius as an educator

Pedagogical activity begins to take shape in the early years of the scientist, during the time when Comenius was a priest, the first work “Letters to Heaven” was written, and the anti-Catholic book “The Antichrist Revealed” was created. Being the rector of the national school, located in the city of Leshno, Comenius begins to work on the main work of his life, consisting of four volumes, called "Great Didactics". In the "Great Didactics" the scientist tries to convey to the public that the main science of mankind is pedagogy. In parallel with the work on the four-volume book, Comenius creates several works that reflect the same idea of ​​the primacy of pedagogy - "The Open Door of Languages", "The Open Door of Objects", "The Harbinger of Pansophy". In this period Jan Amos Comenius gains fame, his work becomes recognized. In the first part of his "Didactics" teacher develops the idea of ​​reforming the school, which is picked up by Sweden and implemented in activities.

Comenius becomes a good teacher, renounces political views and begins to write a new work, The World of Sensual Things in Pictures, and a little later he is developing a manual that provides for teaching children the Latin language.

Comenius, developing new approaches to pedagogy as a science, was guided by several principles: the desire to cover a large mass of people with knowledge, to build life knowledge in a certain system, to come from measuredness to general harmony.

Comenius on raising children in the family

Democracy, a deep faith in man, Comenius also put as the basis of his pedagogical ideas. He was convinced that all people - both men and women - should be educated, they are all capable of education. Dividing children into six types according to sharpness of mind, pace of work and degree of diligence, Comenius believed that even the most difficult children (dumb, slow, lazy) can be trained. He demanded that a school of the native language be organized in every village. All children have the right to progress from primary to secondary and higher education.

Jan Amos Comenius put forward the idea of ​​a systematic raising children in the family. In the "mother's school" - as he called education up to six years - children should be given the opportunity to play, run, frolic. It is necessary to educate them industriousness, truthfulness, respect for elders, politeness. Children should be given a wide range of ideas about the natural environment and social life. They must have an idea of ​​what water, earth, air, fire, rain, snow, trees, fish, rivers, mountains, sun, stars, etc. are. Know who rules the city; be familiar with the most important events; learn to remember what happened yesterday, a week ago, last year. Consistently it is necessary to equip children with an ever-expanding range of labor skills. Parents should instill in their children love and interest in school, respect for the teacher.

All this was the first well-thought-out system of raising children in the family.

Pedagogy of Jan Comenius

Comenius introduced the same deeply thought-out system into school education. In his pedagogical views the desire to develop the spiritual strength of students and ensure joyful learning was clearly expressed.

Comenius sharply criticized the medieval school for teaching "to look through the eyes of others", "to think with the mind of others", which turned the school into "a scarecrow for boys and a place of torture for talents." He demanded that the school be a place of "joy and happiness".

The building should be bright with a playground, the classrooms should be clean and beautiful. Children should be friendly; "The teacher's voice must itself penetrate into the souls of students, like the most delicate oil."

Comenius formulated "golden rule of visibility", according to which everything should be perceived by the corresponding sense organ (visible - by sight, heard - by hearing, etc.) or by several organs, if possible:

“... everything should be presented to the external senses, as far as possible, namely: visible to sight, heard to hearing, smelled to smell, tasted to taste, tangible to touch, but if something can be simultaneously perceived by several senses, then imagine this object simultaneously to several senses.

Instead of cramming incomprehensible material, he suggested proceeding from the fact that "there is nothing in memory that was not previously in understanding." Summarizing the experience of advanced schools, including the fraternal schools of Southwestern Russia, Comenius developed a class-lesson system for organizing educational work. He suggested teaching in classes with a constant composition of students, starting classes at a certain time of the year (September 1), dividing the material into lessons, building each lesson methodically thoughtfully and expediently.

It was a huge step forward compared to the medieval school.

Comenius approached the issue of school discipline in a new way, pointing out that the main means of its upbringing is not a stick, but the correct organization of classes and the example of a teacher. He called the school "masterful humanity" and pointed out that the teacher will succeed only when he "burns with impatience to dispel the darkness of the mind" and treats children like a father.

An immeasurable contribution to pedagogy

Jan Amos Comenius made a huge contribution to the development of pedagogy as a science. At one time, no one approved the methodology developed by Comenius, in which completely new pedagogical ideas were consecrated. The technique was not accepted by contemporaries, as it was considered excessively "heretical". Many directions had a deep Christian bias, studying at his school was very simple and interesting. At that time it was considered impossible. However, after a short amount of time, the Comenius method was accepted in society and recognized as one of the most effective.

Tutorials created Comenius for elementary education, were translated into many languages ​​during his lifetime. His pedagogical ideas had a profound influence on the development of schools and pedagogy in many countries. They were also accepted by advanced Russian pedagogy.

Visibility, activity, accessibility of learning - these principles are now included in the methodology of any subject. They were first expounded by Comenius in The Great Didactics. And one more principle, which, perhaps, was not formulated by him, but which permeated all his activities, is the audacity of search, hatred of ready-made truths, courage in rejecting everything inert, dogmatic, anti-human. The principle of every true scientist. This was Jan Amos Comenius.

And today, any teacher, no matter where he lives, in whatever field of education he works, will certainly turn to the works of Comenius, the founder of modern science of education and upbringing. And do not these words sound modern: “Let the guiding basis of our didactics be: the study and discovery of a method in which students would teach less, students would learn more.”

Did you like it? Click the button:

Moscow State University M.V. Lomonosov

Faculty of Philosophy

Pedagogical ideas

Jan Amos Comenius

3rd year students

Moscow 2004

Introduction. Brief biography of JanAmos Comenius……………… 2

The principle of natural conformity………………………………………….. 4

Humanism in the writings of Jan Comenius…………………………………… 7

Didactic principles of Jan Comenius……………………………… 11

Family education in the pedagogy of Jan Komensky…………………. nineteen

Used literature……………………………………………… 22

Introduction. Brief biography of Jan Amos Komensky.

Jan Amos Comenius (1592 - 1670) was born in South Moravia (Czechoslovakia) into a family of a member of the Czech Brethren community. He studied at Gernborn and Heidelberg Universities in Germany. After Comenius was a preacher, and then the head of his religious community, he was engaged in teaching activities in various European countries - in the Czech Republic, Poland, Hungary, wrote textbooks for Sweden. Thanks to his textbooks, Comenius became famous during his lifetime; they were used to study in many countries of the world.

Comenius was the founder of modern pedagogy. In his theoretical works on the issues of education and upbringing of children, all the most important pedagogical problems are considered.

A distinctive feature of Comenius' pedagogical views was that he considered education as one of the most important prerequisites for establishing fair and friendly relations between people and peoples. Also in all the teachings of Comenius, his humanistic approach to man, to education can be traced. His religious education and way of life influenced the entire education system created by this outstanding teacher.

The main provisions of his teaching, such as the principle of nature conservation, didactic principles, family pedagogy, are considered in this work.

The principle of natural conformity

One of the most important provisions of Comenius, on which many statements of his pedagogy are based, is the principle of conformity to nature.

This is the general scientific principle of rational knowledge, which took shape in the scientific mind during the study of the natural world. In the interpretation of Comenius, the principle of nature-based education has many meanings, because it requires taking into account the universal laws of nature, the laws of human nature, and the laws of nature of education itself.

A vast semantic field arises on the basis of knowledge from many sciences (in the "Great Didactics" these are philosophical, psychological, pedagogical knowledge), integrated by the idea of ​​a rational scientific justification of the pedagogical process. The theorist approached the understanding of the nature of this process from the scientific ideas of his time. The general property of nature is expediency, the spontaneous movement of each “thing” towards its destination, the potential to become what it should be.

In the art of education, this means to develop what a person has “embedded in the bud”, to develop from within, to wait for the “maturation of forces”, not to push nature where it does not seek, to follow the general rule: “Let everything flow freely, away from violence in deeds. ”Proceeding from the thesis that the seeds of the mind, morality and piety, their desire for the development of nature, are inherent in all people, Comenius defined the role of education “as the easiest motivation and some reasonable guidance” by the natural process of self-development of the pupil.

This meant not just the immanence of this process, but conscious self-development: the pedagogical process is addressed to the personality of the student and the assertion in him of a sense of his own dignity, self-respect, a serious attitude to his duties, to educational work. And at the same time, natural education, as already noted, is a “non-violent” pedagogy of the natural and free development of natural forces and abilities.

On the basis of the principle of conformity to nature, Jan Comenius creates a grandiose and on a modern scale project of educating a person from birth to twenty-four years. Its universality (scientific validity) was explained by Comenius by the fact that the pedagogical process was ensured in accordance with human nature and the “earthly destiny” of man. The project was focused on the idea of ​​"teaching everyone everything" - on the rational organization of a "mass school".

Based on the principle of natural conformity, Comenius presented the time of a person's maturation as four stages of six years each and defined tasks for each stage.

Based on the nature of man, he distinguishes the following stages:

childhood - from birth to 6 years old inclusive adolescence - from 6 to 12 years old youth - from 12 to 18 years old adulthood - from 18 to 24 years old

He puts age characteristics into the basis of this division: childhood is characterized by increased physical growth and development of the sense organs; adolescence - the development of memory and imagination with their executive organs - the tongue and hand; youth, in addition to these qualities, is characterized by a higher level of development of thinking; maturity is the development of will and the ability to maintain harmony.

For each of these age periods, following the characteristic age features (the nature of the child), Comenius outlines a special stage of education.

For children up to 6 years old, it offers maternal school, by which he means mother-led pre-school education. A six-year school is intended for adolescence mother tongue in every community, village, town. For young men must be in every city latin school, or gymnasium. To mature young people in every state or large area - academy.

Of course, says Comenius, not everyone is inclined and able to overcome the whole path to pansophy, especially since the academy presupposes specialization in the kind of occupation to which "nature has intended." However, the first two steps are the minimum that anyone needs in order to lay the foundations for a reasonable, moral and pious life in childhood.

Substantiating the idea of ​​the school of the native language, Comenius constantly has in mind the natural conformity of the development of the child. Comenius argues with the natural aspirations and conditions of human life that the school of the native language needs the beginnings of homeland studies, civics.

Just as natural and necessary, Comenius believes, in the Latin school is the presence of a “class of ethics”, which considers “man himself with the actions of his free will as the master of things”, as well as the study of “the core subject of history”, the knowledge of which “illuminates all life, as it were.” ”, the history of natural science, the history of inventions, the history of morality, the history of religious rites among different peoples, general history (but still mainly the history of their fatherland).

"Seven Liberal Arts", these traditional subjects of the medieval school, Comenius complements the foundations of the sciences of modern times. All the contents of general education appeal to a person - his holistic worldview, the harmony of his aspirations and abilities "to know, be able, act, speak."

The procedural side of learning from Comenius is expressed in the search for a “natural (nature-conforming) method”, which is focused on the student’s holistic personality, on the motivational sphere, on the versatile work of the intellect, on “living knowledge”, and not on the traditional “book learning”, which the student took by memory and willpower .

Humanism and moral education in the works of Jan Comenius

The spiritual world of Comenius, an encyclopedically educated person, is the most complex original "alloy" of the views of antiquity and the Renaissance, Catholic theology and Protestantism, contemporary humanitarian and natural science knowledge.

The task of every Christian state, argued Comenius, should be "universal education of youth." The main thing for him is to avoid the “temptation” of the historical conditions of that time: reducing a person to his class appearance, to an instrument of national-state and religious interests and goals, and his education to preparing a person to fulfill his class roles, social functions.

Comenius substantiated the democratic and humanistic idea of ​​universal, universal education, which for more than one century has been and remains a "guide" in upholding universal education as an inalienable right of every person.

In the concept of Comenius, a person is placed in the “microworld”, endowed with power over things and responsibility for his activities in the “microworld”. The labor practical activity of a person in one or another sphere of the life of society is “art”, and the path to art is “scientific education”, which gives knowledge about the surrounding world of nature, society, about the affairs and labors of human society.

Man himself is a complex world, a "microcosm". His inner life is the struggle of good and evil principles, good morals and vices, in which desires and passions that control the will manifest themselves.

The spiritual support of a person is in his internal self-building and in his activity in the world - in the desire to “live exactly before the eyes of God”, “walk before God”, “to fulfill his destiny in earthly life and prepare for eternal life”.

The Christian-anthropological concept of man, as the basic one in the pedagogical system of Comenius, determined the humanistic character of the entire system. The purpose of education is determined on the basis of the recognition of the self-worth of a person, anthropo-oriented; the tasks of upbringing are dominated by the spiritual and moral orientation of personality development.

The pedagogical system of Comenius is a “strict” pedagogy, it implies an attitude towards the pupil as a conscious, active, responsible being in his thoughts and actions, it affirms the idea of ​​pedagogical activity as the most difficult of all the arts of human development in man. The pedagogical system of Comenius is optimistic, permeated with the light of faith in the possibilities of man and the possibility of education, in the prospects of a reasonable "human hostel", the unification of "lofty, courageous, generous people."

In the hierarchy of the tasks of education, Komensky associated the highest levels with a direct appeal to the inner world of a person, the upbringing of his spirituality. The value attitude to knowledge permeates the entire educational process.

At each age level, ethical and theological ideas and rules, norms of behavior are introduced, the purpose of which is to spiritualize the inner life of the student with a value attitude towards people, towards himself. In the system of values ​​necessary for a humane personality, Comenius specially singled out the “cardinal virtues” bred in the Christian ethics of the Middle Ages, originating in the philosophy of Plato: wisdom, moderation, courage, justice.

In the art of developing and elevating the spirituality of a person, Comenius sought to form morality and piety - the unceasing spiritual life and practical activity of a person: “Virtue learns by constantly doing what is honest.”

In this vein - a person builds his own inner world - “sixteen rules of the art to develop morality” appear. The educator is focused on stimulating the self-discipline of a growing person (restraining impulses, curbing impatience, anger, etc.), moral aspirations (fairness towards other people, willingness to give in, to serve, to benefit as many people as possible with his services, etc.). to work, useful occupations that would oppose laziness, idleness and idleness.

A storehouse of moral wisdom and piety for the educator and for the pupil is the sacred scripture and reflections of great people. “Why and how to avoid envy? What weapon can protect the heart from sorrows and all kinds of human misfortunes? How to temper joy? How to restrain anger and moderate criminal love? - having given this list of questions, Comenius directs the teacher to stimulate the tense, morally directed conscious inner life of the pupils, in which he tries to overcome weaknesses and vices, resist the destructive force of negative feelings, drives, maintain peace of mind.

At the same time, the requirements for a person as a spiritual and moral being are definitely and clearly indicated and “presented”. For the humanist Comenius, this is by no means a manifestation of authoritarianism, violence against a person. In his anthropological and pedagogical conception, a person, “like God's image”, always has the right to freely choose between good and evil. At the same time, education is designed to help determine the moral position as much as possible, “to protect young people from all reasons for moral depravity”, to teach them to “overcome themselves”.

In this regard, the doctrine of school discipline, “the art of being strict”, is dominated by attitudes towards self-discipline, to such strictness that would enjoy affection and turn into love, and most importantly, to create at school an atmosphere of “sincere and open disposition”, “dominance of cheerfulness and attention as for the students and for the students”, “love and joyful vivacity”, when it would not be required to do something against will, under duress, but everything would be given independently and voluntarily, when the students would love and respect their educators, “willingly allow themselves to be led there where it befits ... and they themselves strove for the same.

In general, the pedagogical system of Comenius can be represented as a humanistic model of the pedagogical process, the purpose of which is the value-oriented and holistic development of the natural forces and abilities of a growing person.

The goal is realized in organizing the life of pupils in a morally healthy, spiritually rich environment that stimulates diversified development: in a system of various types of activities that correspond to the natural development of forces and abilities, human in a person, in a system of humane relations between pupils, relations of interaction between a teacher and students as subjects of the pedagogical process, in the growing subjectivity of pupils, which translates the goal and objectives of the pedagogical process into their own goals and objectives, and education "grows" into self-education.

The result of the pedagogical process is the level of personal individual development achieved by the pupil, including self-awareness, self-determination, needs and abilities for further self-development, self-education, self-education. The freedom of development of the personality of the pupil is ensured by equal opportunities for self-development for everyone, “non-violent” pedagogical influence. This model is clearly revealed in the exemplary, highly effective educational systems of the past, organically fits into the modern search for the humanization of the school, which indicates the universality of Comenius' pedagogical discoveries.

Didactic principles of Jan Comenius

In pedagogical literature, didactic (general) principles of teaching and methodical (private) teaching principles are distinguished. In the didactic teaching of Comenius, the most important place is occupied by the question of the general principles of teaching, or didactic principles.

Comenius, for the first time in the history of didactics, not only pointed out the need to be guided by principles in teaching, but revealed the essence of these principles:

1) the principle of consciousness and activity;

2) the principle of visibility;

3) the principle of gradual and systematic knowledge;

4) the principle of exercises and a solid mastery of knowledge and skills.

1) The principle of consciousness and activity

This principle presupposes such a nature of learning, when students do not passively, through cramming and mechanical exercises, but consciously, deeply and thoroughly acquire knowledge and skills. Where there is no consciousness, teaching is conducted dogmatically and knowledge is dominated by formalism.

Comenius exposed the dogmatism that had prevailed for many centuries and showed how the scholastic school killed every creative ability in young people and blocked the path to progress for them.

Comenius considers the main condition for successful learning to be the comprehension of the essence of objects and phenomena, their understanding by students: “Correctly teaching youth does not mean driving a mixture of words, phrases, sayings, opinions collected from authors into their heads, which means revealing the ability to understand things, so that it is from this ability brooks (knowledge) flowed, as if from a living source.

Comenius also considers that the main property of conscious knowledge is not only understanding, but also the use of knowledge in practice: “You will make it easier for the student to assimilate if, in everything you teach him, you show him what daily benefits it brings in a hostel.”

Comenius gives a number of indications on how to carry out conscious learning. The most important of them is the requirement: “In the education of youth, everything must be done as clearly as possible, so that not only the teacher, but the student understands without any difficulty where he is and what he is doing.”

Consciousness in learning is inextricably linked with the activity of the student, with his creativity. Comenius writes: “No midwife is able to bring the fetus into the world if there is no lively and strong movement and tension of the fetus itself.” Proceeding from this, Comenius considered inactivity and laziness to be one of the main enemies of learning. In his work "On the expulsion from the schools of inertia" Comenius reveals the causes of laziness and gives a number of instructions on how to root it.

Comenius believes that "inertness is an aversion to work combined with laziness."

The laziness of students, according to Komensky, is expressed in the fact that they "do not think how to acquire for themselves the light of true and complete enlightenment, and even less so they take on the work required to achieve such enlightenment." To expel laziness, according to Komensky, you need to work.

Comenius considers the upbringing of activity and independence in learning to be the most important task: “It is necessary that everything be done through theory, practice and application, and, moreover, so that each student learns for himself, with his own feelings, tries to say and do everything and begins to apply everything. In my students, I always develop independence in observation, in speech, in practice and in application, as the only basis for achieving sound knowledge, virtue, and, finally, bliss.

2) The principle of visibility

The principle of visualization of teaching presupposes, first of all, the assimilation of knowledge by students through direct observations of objects and phenomena, through their sensory perception. Visualization Comenius considers the golden rule of teaching.

The use of visualization in the learning process was addressed even when there was no written language and the school itself. In the schools of ancient countries, it was quite widespread. In the Middle Ages, during the era of the dominance of scholasticism and dogmatism, the idea of ​​visualization was forgotten, and it was no longer used in pedagogical practice. Comenius was the first to introduce the use of visualization as a general pedagogical principle.

At the heart of Comenius' teaching on visualization is the basic proposition: "Nothing can be in consciousness that was not previously given in sensation."

Comenius defined visibility and its meaning as follows:

1) "If we want to instill in students a true and solid knowledge of things in general, everything must be taught through personal observation and sensory evidence."

2) “Therefore, schools should leave everything to the students’ own senses so that they themselves see, hear, touch, smell, taste everything that they can and should see, hear, etc., they will thus save human nature from endless ambiguities hallucinations..."

3) What needs to be known about things must be “taught by means of the things themselves, i.e. should, as far as possible, expose for contemplation, touch, hearing, smell, etc. the things themselves, or images that replace them.

4) “Whoever himself once carefully observed the anatomy of the human body will understand and remember it more surely than if he reads the most extensive explanations without seeing all this with human eyes.”

That is, Comenius considered visibility not only as a teaching principle, but also as an facilitator of learning. For visualization, Comenius considered it necessary to use:

1) real objects and direct observation of them;

2) when this is not possible, a model and a copy of the item;

3) pictures as an image of an object or phenomenon.

The educational effect of any observation depends on how much the teacher managed to inspire the student what and why he should observe, and how much he managed to attract and maintain his attention throughout the entire learning process.

3) The principle of gradual and systematic knowledge

Consistent study of the fundamentals of science and the systematic nature of knowledge Comenius considers a mandatory principle of education. This principle requires students to acquire systematic knowledge in a certain logical and methodical sequence.

Consistency and systematicity primarily relate to the following questions: how to distribute the material so as not to violate the logic of science; where to start learning and in what sequence to build it; how to establish a connection between new and already studied material; what connections and transitions should be established between the individual stages of learning, etc.

So, what content does Comenius bring to his position - "Education must be carried out consistently"?

Comenius' first demand is that an exact order of learning be established in time, since "order is the soul of everything."

The second requirement concerns the relevance of teaching to the level of knowledge of students and that "the entire set of training sessions should be carefully divided into classes."

The third requirement concerns that "everything is studied consistently from beginning to end."

The fourth requirement is “to support all the foundations of reason - this means to teach everything, pointing to the reasons, i.e. not only to show how something happens, but also to show why it cannot be otherwise. After all, to know something is to name a thing in a causal connection.

Comenius formulates a number of specific instructions and didactic rules for the implementation of these requirements.

1. Classes should be distributed in such a way that for each year, each month, day and hour certain educational tasks are set, which must be thought out in advance by the teacher and understood by the students.

2. These tasks should be solved taking into account age characteristics, more precisely, according to the tasks of individual classes.

3. One subject should be taught until it is mastered by students from beginning to end.

4. "All classes should be distributed in such a way that new material is always based on the previous one and strengthened by the next one."

5. Teaching “should go from the more general to the more particular”, “from the easier to the more difficult”, “from the known to the unknown”, “from the closer to the more distant”, etc.

“This sequence,” says Comenius, “must be observed everywhere; everywhere the mind must pass from historical knowledge of things to rational understanding, then to the use of each thing. In these ways, the enlightenment of the mind leads to its goals like machines with their own movement.

4) The principle of exercises and a solid mastery of knowledge and skills

An indicator of the usefulness of knowledge and skills are systematic exercises and repetitions.

In Comenius' time, formalism and cramming dominated the schools. Komensky also introduced new content into the concepts of exercise and repetition, he set a new task for them - a deep assimilation of knowledge based on the consciousness and activity of students. In his opinion, the exercise should serve not as a mechanical memorization of words, but as an understanding of objects and phenomena, their conscious assimilation and use in practical activities.

Comenius connects exercises with memory and writes: "Memory exercises must be practiced continuously." But at the same time, Comenius opposes mechanical memorization in favor of logical and points out: “Only that which is well understood and carefully fixed by memory is thoroughly introduced into the mind.”

Also, Komensky demands to pay great attention to the physical education of students.

Attaching great importance to exercises and repetitions, Comenius puts forward a number of instructions and rules for the implementation of this principle in training:

“Learning cannot be brought to a thorough foundation without the most frequent and most skillfully arranged repetitions and exercises.”

In the same school there should be "the same order and method in all exercises."

"Nothing can be forced to memorize, except what is well understood."

At each lesson, after explaining the material, the teacher should offer “one of the students to stand up, who must repeat everything said by the teacher in the same order, as if he himself was already a teacher of others, explain the rules with the same examples. If he is wrong about something, he needs to be corrected. Then you need to invite another to stand up and do the same ... "

According to Comenius, such an exercise will be of particular benefit, because:

"I. The teacher will always attract the attention of the students.”

"II. The teacher will definitely make sure that everything he has stated is correctly learned by everyone. If it is not learned enough, he will be able to immediately correct the mistakes.

III. When the same thing is repeated so many times, even the most backward will understand what is said so as to keep pace with the rest.

IV. Thanks to this repetition carried out so many times, all students will learn this lesson for themselves better than with the longest home labor over it.

"V. When in this way the student is constantly allowed, so to speak, to fulfill the duties of a teacher, then a certain vigor and enthusiasm for this teaching will be instilled in the minds and courage will be developed to speak with animation about any lofty subject in front of an assembly of people, and this will be especially useful in life.

Comenius developed the following requirements for the principle of learning and repetition:

1. "Rules must support and reinforce practice"

2. "Students should not do what they like, but what laws and teachers prescribe to them."

3. "Exercises of the mind will take place in special lessons conducted according to our method."

4. “Each task is first illustrated and explained, and students are required to show whether they understood it and how they understood it. It’s also good to have repetitions at the end of the week.”

From these provisions it is clear that Komensky completely subordinates exercise and repetition to the task of conscious and lasting assimilation of knowledge by students. From this point of view, many proposed imrules still retain their theoretical and practical significance.

Family education in the pedagogy of Comenius

Education in the family Komensky attaches great importance. “Having shown that the plants of paradise - Christian youth - cannot grow like a forest, but need care, we should consider who this care falls on. It is most natural to recognize that it falls on parents, so that those to whom children owe their lives turn out to be a source for them of a rational, moral and holy life.

“However, with the diversity of people and their occupations, such parents are rarely found who could bring up their children themselves or who, by the nature of their activity, would have the necessary leisure for this. Therefore, a procedure has long been practiced in which the children of many families are entrusted for training to special persons who have knowledge and seriousness of character. These educators of youth are usually called mentors, teachers ... ".

Comenius puts teachers in second place after parents. Following Plato and Aristotle, Comenius considered wisdom, moderation, courage and correctness to be the main virtues. And the main means of their education was the example of their parents. The family, according to Comenius, is the main means of moral education.

An important function of family education for Kamensky is the awakening and maintenance of the desire to learn in children. “The desire for learning is awakened and supported in children by parents, teachers, the school, the subjects themselves, the teaching method and the school authorities. If parents, in the presence of their children, speak with praise of the doctrine and of learned people, or, encouraging their children to diligence, promise them beautiful books, beautiful clothes, or something else pleasant; if a teacher is praised (especially one to whom they want to entrust children) both on the part of his learning and humane attitude towards children (after all, love and admiration are the strongest means to arouse the desire to imitate); finally, if they sometimes send the children to the teacher with an errand or a small gift, etc., then it is easy to achieve that the children sincerely love both science and the teacher himself. ”

Emphasizing the importance and necessity of family education, Comenius in the "Great Didactics" creates an image of the mother's school as the first stage of education.

The stages of education have already been discussed in the first chapter of this work, but now we will consider in more detail the essence of the mother school.

Comenius saw the purpose of the school in the development and exercise of predominantly external senses, so that children learn to handle the objects around them correctly and recognize them.

Comenius describes the main characteristic features of this school as follows:

“In the very first years, the tree immediately releases from its trunk all the main branches that it will have, and which subsequently only have to grow. Therefore, in the same way, whatever we would like to teach for his benefit throughout his life, all this should be taught to him in this first school. Further, Comenius gives a list of subjects (their rudiments) that, in his opinion, should be studied at the mother's school.

“Metaphysics in general terms is initially assimilated here, since children perceive everything in general and indistinct outlines, noticing that everything they see, hear, taste, touch, all this exists, but without distinguishing what it is in particular, and only then gradually in this understanding. Consequently, they are already beginning to understand general terms: something, nothing, is, no, so, not so, where, when, it seems, unlike, etc., which in general is the basis of metaphysics.

AT natural science In this first six years, you can bring the child to the point where he knows what water, earth, air, fire, rain, snow, stone, iron, wood, grass, birds, fish, etc. are.

Beginnings optics the child receives due to the fact that he begins to distinguish and name light and darkness, shadow and the differences in primary colors: white, black, red, etc.

Beginnings stories consist in the fact that the child can remember and tell what happened recently, how one or the other acted in this or that matter - nothing if it is even only childish.

Roots arithmetic are laid due to the fact that the child understands when little is said; knows how to count, at least up to ten, and to make the observation that three is more than two, and that one added to three makes four, etc.

And also the beginnings of geometry, statics, grammar, dialectical art, music. Introduction to poetry and politics. The doctrine of morality, etc.

So, the family has an enormous responsibility for the development of the child. Comenius says: "Everything is most easily formed at a tender age." In accordance with the principles of natural conformity and age periodization, Comenius believes that family education (mother's school) is the first and one of the most important stages of children's upbringing and education.

References

1. Comenius Ya. A. Great didactics. - Fav. ped. op. Moscow: Uchpedgiz, 1955.

2. Comenius Ya. A. Selected pedagogical works. T.2. -M.: Pedagogy, 1982.

3. Konstantinov N. A., Medynsky E. N., Shabaeva M. F. History of Pedagogy. - M.: Enlightenment, 1982.

4. Lordkipanidze D.O. Jan Amos Comenius. - 2nd edition, M .: Pedagogy, 1970

5. Nipkov K.E. Jan Comenius today.- St. Petersburg: Glagol, 1995

6. Piskunov A. I. Reader on the history of foreign pedagogy. - M.: Enlightenment, 1981.

The pedagogical system of Ya.A. Comenius, set forth in the works "Mother's School", "Great Didactics", "General Council for the Correction of Human Affairs", "The World of Sensual Things in Pictures", is universal in everything! The origins of the formation of the worldview of the great scientist - the philosophy of the Ancient World, the ideas of Renaissance thinkers, the natural sciences - they determined the views of the teacher on the child and the learning process.

General overview of the era of Ya.A. Comenius, his life and work allows us to identify a number of factors that had a very strong influence on the formation of the philosophical position of Comenius, his socio-political beliefs, views on science and morality, and therefore on the formation of his holistic worldview position.

The accelerated development of capitalist social relations in the 16th-17th centuries, associated with the emergence of machine production, led to serious changes in the field of technology. The improvement and development of new, more complex technological methods, the desire for a more rational use of equipment led to fundamental changes in attitudes towards the natural sciences, which were previously considered secondary.

The rejection of the speculative philosophy of the Middle Ages, the recognition of the sensations received from the outside world with the help of the senses as the most important source of knowledge, formed the foundation of Comenius's natural-science concept and formed the basis of his pedagogical system, which was set out with the utmost accuracy in the "Great Didactics". Here, undoubtedly, the materialistic element of the philosophical teachings of F. Bacon, Campanella and Descartes is felt.

It should also be noted that the worldview of Ya.A. Comenius was primarily influenced by the ideological aspirations of numerous peasant-plebeian sectarian movements directed against Catholicism and the feudal order supported by it. Among such movements in the Czech Republic was the movement of the Hussites and their most radical followers - the Taborites. A number of their ideas were inherited by the religious community of the Czech Brethren, whose last bishop was Comenius.

In this ideological heritage, the most characteristic was the demand for the establishment of universal equality of people; elimination of hereditary privileges, recognition of equal rights for women, etc.

No less influence on the worldview of Ya.A. Comenius, and, consequently, his pedagogical concept, was influenced by the works of a number of utopians, whom he often refers to in his writings. Among these utopians, first of all, were T. Campanella and I. V. Andree.

In the ideal states they portrayed with the equality of all citizens, the utopians paid great attention to the content and methods of education and training.

But at the same time, it must be emphasized that the pedagogical ideas developed by Comenius throughout his life were far from utopian in nature, the system of his requirements and proposals was realistic due to a variety of arguments, largely based on the achievements of modern science.

Thus, the views of Ya.A. Comenius were a peculiar combination of new and outgoing ideas, but the scales invariably leaned towards progress and humanism.

Researchers of philosophical, social and pedagogical views Ya.A. Comenius, first of all, emphasize their humanistic character. At the same time, they pay special attention to pansophia - universal wisdom, as one of the leading ideas that pervade all his pedagogical works. Universal wisdom should be the subject of human knowledge throughout his life, covering the spiritual world, the moral world and the material world.

The ideas of humanism and pansophia are truly the key ideas of Comenius, determining all his social and pedagogical aspirations. The consistent development of these ideas, their concretization within the framework of a coherent pedagogical system allowed Comenius to go far ahead in comparison with his contemporaries, to become the forerunner of many provisions that were accepted by the science of education only in subsequent centuries.

The great teacher-reformer made the first attempt to scientifically substantiate the essence of the learning process. His idea of ​​the nature of learning was that the learning process, its structure, principles and methods are dependent, derived from the laws of nature.

Being a deeply religious person and a preacher in his community, Ya.A. Comenius saw the goal of education in preparing a person not only for earthly life, but also for eternal life. But he connected these Christian-theological views with the daily life of a person: being was presented to him as a given, due to human knowledge, existence, self-development and activity of the individual. Related to this are the demands made by him on a person: scientific education, moral and religious education. And thus, naturally, there arose requirements for a universal school for the joint upbringing of all children.

Comenius calls to enrich the mind of the child, introducing objects and phenomena of the sensually perceived world. According to his theory of evolution, there can be no jumps in nature, and, consequently, in education. “Everything happens due to self-development, violence is alien to the nature of things,” reads the inscription on the frontispiece of the Great Didactics. In the treatise, the idea is put forward to put the knowledge of the laws of the pedagogical process at the service of pedagogical practice, designed to provide quick and thorough training, as a result of which the person turns out to be the bearer of knowledge and skills, capable of spiritual and moral improvement. For Ya.A. Comenius, education, therefore, is not an end in itself. He emphasized that it is also acquired in order to “communicate to others” education and scholarship.

Comenius' views on the child, his development and upbringing were fundamentally different from medieval ideas. He believed that those abilities that all children possess from birth are "gifts of God", but at the same time, he correctly pointed out that they develop only in the process and through education. Comenius believed in the enormous role of education in human development and argued that thanks to education, “a person can be made out of every child”, that all children, with a skillful pedagogical approach to them, can become educated and educated.

Considering the question of what opportunities a child has in order to become a man, Comenius always proceeded from the greatest love for the child and faith in his strength. “Gold and silver are unreliable and fleeting things, and children are an immortal heritage” (“Mother School”). Child Ya.A. Comenius compares it with God and writes: “So, you understand, dear listeners, that the natural talent in us is that thanks to which we represent the image of God, i.e. little gods, while remaining human."

Ideal for Ya.A. Comenius was a man capable of "knowing, acting and speaking." This position represented a kind of synthesis of two principles: the first was embodied in strict religious education in the spirit of Christianity, which had the goal of preparing the human soul for the transition to eternal life, the second - in an active life position, due to the presence of developed spiritual forces, a high degree of education and strict morality, and also the inherent tendency to self-improvement. Therefore, Ya.A. Comenius considered it necessary from an early age to systematically develop in children all their physical and spiritual powers, to assist them in the implementation of the process of unceasing self-improvement.

Proper upbringing, according to Comenius, should be natural . Struggling with the then widespread scholastic teaching methods, the great teacher called for proceeding from the instructions of nature, taking into account the individual characteristics of the child.

The principle of natural conformity of education and upbringing, according to the position of Ya.A. Comenius, was to constantly follow the laws of nature in general and the essence of the nature of man himself in the first place. That is why, considering the process of education, Ya.A. Comenius cited comparisons with the development of the surrounding wildlife, but at the same time he paid the main attention to the child himself. From the principle of visibility flowed the requirement to start learning not with words denoting things, but with familiarization with the things themselves. The principle of visualization is the basis of the "golden rule" of Ya.A. Comenius: “Everything that can only be represented for perception by the senses, namely: visible - for perception by sight, heard - by hearing, smells - by smell, subject to taste - by taste, accessible to touch - by touch. If any objects can be perceived by several senses at once, let them be grasped by several senses. This recommendation by Ya.A. Comenius, the "golden rule" of didactics, retains its validity, vitality and value significance at the present time.

Comenius penetrated deeply into the nature of the learning process. In contrast to the scholastic school, which did not take into account the psyche of children, he sought to build education on knowledge of the laws of human development, which he considered as part of nature. “We,” as he noted, “decided to follow nature everywhere, and as she reveals her strength one after another, so we must follow the consistent order of development of mental abilities.”

But the understanding of Ya.A. Comenius of the principle of nature-based education was historically limited: in that era he could not yet understand the uniqueness of the development of man as a social being and mistakenly believed that this development was determined only by natural laws.

Considering that all children are capable of acquiring knowledge, Comenius wanted to "teach everyone everything." He demanded universal education, which should extend to both the rich and the poor, both boys and girls: everyone should be educated, "down to artisans, peasants, porters and women." This idea of ​​universal education for children of both sexes was undoubtedly an advanced, democratic demand that met the interests of the masses.

Comenius believed that the school should give children a comprehensive education that would develop their mind, morality, feelings and will. Believing in the power of the human mind, he dreamed of a school that would be "a true workshop of people, where the minds of students are illuminated by the brilliance of wisdom." Comenius strongly condemned schools in which the learning process consisted solely in cramming religious texts incomprehensible to children, called them a scarecrow for boys and a dungeon for minds, and demanded their radical transformation.

The great Slavic teacher put forward and substantiated the idea of ​​universal education in the native language. Summarizing the advanced experience of upbringing and education for this historical era, based on the latest scientific data, Comenius for the first time scientifically developed a unified system of public education, which reflected the desire of the masses for knowledge and was imbued with democracy.

Send your good work in the knowledge base is simple. Use the form below

Students, graduate students, young scientists who use the knowledge base in their studies and work will be very grateful to you.

Posted on http://allbest.ru

Introduction

comenius child upbringing

March 23 in Czechoslovakia is Teacher's Day. This is the birthday of the great Czech scientist and thinker, writer and public figure, the founder of modern pedagogy, Jan Amos Comenius (1592-1670).

Ya.A. Comenius - one of the great representatives of the scientific revolution of the XVI - XVII centuries. Together with his other older and younger contemporaries - Bacon and Descartes, Galileo and Copernicus, Newton and Leibniz - he was one of the builders of the modern scientific picture of the world, society and man, a picture that replaced the religious interpretation of the universe in the course of a fierce struggle with the church.

Fate did not give him (like many of his other great contemporaries) the quiet life of an armchair scientist, detached from the worldly bustle, reflecting on the laws and structure of life. On the contrary, the hardships that befell this man were excessive. Severe persecution, the death of his wife and young children, at thirty-six years old - life exile, long-term wanderings in a foreign land, fires and epidemics, relentless worries about the community of Czech brothers he led, anxiety about the fate of the enslaved homeland - such was a large part of his life.

And at the same time it was a life filled with bright creativity and great discoveries, stubborn struggle and joyful victories - victories of the human mind. It is no coincidence that the largest statesmen and public figures of England and France, Sweden and Holland, realizing what an unusual person they were dealing with, persistently sought to get him for themselves in order to use his amazing mind and extensive and versatile knowledge for the benefit of their countries.

Comenius became famous in Europe in his youth, primarily for his pedagogical writings. The young teacher, who had a fine analytical mind, colossal capacity for work and strict purposefulness, first, due to professional necessity, rethought the vast sphere of contemporary pedagogical, psychological science and general philosophical knowledge and synthesized them into a single complex of knowledge about a person and his upbringing. At the same time, Comenius gave such insightful deep and precise answers to questions about the nature of man, about the meaning and goals of his education, about the laws and art of the latter, that his answers far overstepped the boundaries of their time. Even today they remain a treasury of pedagogical thought, many of whose values ​​have not yet been fully disclosed.

Pedagogy, however, was only a part (albeit the most famous) of Comenius' work. The life of an exile and love for the motherland gave food for further reflection on the nature of contemporary European society and the ways of its reconstruction. For without this, as Comenius understood, the fate of his enslaved homeland could not be decided.

Therefore, another direction of Comenius' scientific research was the analysis of the new role of science, which experienced an unprecedented rise during this period. Comenius was one of the first to feel the new meaning of science, the science of society in particular, not only as an interpreter, but also as a transforming world. It was in this capacity that he hoped to use the science of education (and education itself) as a tool to change the existing unjust world order.

You can change society by changing people. The right upbringing can change a person. This was the core of Comenius' social theory, where he tried to comprehend the mechanism of the development of society and the historical process itself. And comprehended the interdependence between society and education.

Of course, until the structure of society and the laws of its movement were revealed (and this happened almost two centuries after Comenius), this concept of the historical process was utopian. However, it meant a bold step forward, undermining the traditional religious picture of the social world order and asserting, in spite of it, the active role of man in life. (Note that many of Comenius' works were themselves written in the language of philosophical and religious scholasticism. This should not confuse us, such was the language of social science of that era, which had not yet had time to develop an equivalent terminology.

This part of Comenius' work was the least fortunate. His main philosophical work, on which he worked for the last thirty years of his life, did not see the light of day - it remained in manuscript. It was discovered only in the 30s of our century and fully published thirty years later - on the eve of the 300th anniversary of the death of its creator. The 20th century opened Comenius as a social philosopher, just as the 19th century restored him as the founder of modern pedagogy.

1. Comenius about education

Comenius' views on the child, his development and upbringing were fundamentally different from medieval ideas. Following the Renaissance humanists, Comenius rejected religious fabrications about the sinfulness of human nature, although he had not yet freed himself from the influence of religion. So, he believed that those abilities that all children have from birth are "gifts of God", but at the same time he correctly pointed out that they develop only in the process of education. Comenius believed in the enormous role of education in human development and argued that thanks to education, “a person can be made out of every child”, that all children, with a skillful pedagogical approach to them, can become educated and educated.

Comenius' views on the child as a developing being, his faith in the power and possibilities of education were progressive, this is confirmed by history.

Although Comenius believed that earthly life was “only a preparation for eternal life,” and sought to educate a believing Christian, his ideal, in line with the progressive requirements of modern times, was a person capable of “knowing, acting and speaking.” Therefore, he considered it necessary from an early age to systematically develop in children all their physical and spiritual powers, to help them constantly improve.

The principle of natural education

Comenius believed that proper education should be natural. Struggling with the then widespread scholastic teaching methods, the great teacher called in art to “teach everyone everything”, to proceed from the instructions of nature, to take into account the individual characteristics of the child.

Following the views on man established in the Renaissance, Comenius considered him a part of nature and argued that everything in nature, including man, is subject to single and universal laws. Comenius thought of creating a "general natural method", which follows from the "nature of things" and is based, in his words, "on human nature itself." Therefore, justifying his pedagogical positions, he often resorted to references to natural phenomena and examples of human activity. For example, wanting to prove that teaching should begin with a general acquaintance with the subject, with a holistic perception of it by children, and only then proceed to the study of its individual aspects, Comenius said that nature begins everything from the most general and ends with the particular: for example, in the formation of the egg of a bird first appears its general outline and only then the individual members gradually develop. Similarly, according to Comenius, the artist also acts, who first makes a general sketch of the depicted object, and then draws its individual parts.

But it should be borne in mind that frequent references to the nature and activities of people were for Comenius only a kind of device to confirm the correctness of his pedagogical positions. Such examples helped him to substantiate his own rich pedagogical experience and contemporary advanced pedagogical practice.

It is important to note that Comenius' understanding of the principle of natural education was historically limited: at that time he could not yet understand the uniqueness of the development of man as a social being and mistakenly believed that this development was determined only by natural laws.

2. The teaching of Comenius about the maternal school

Comenius was one of the first teachers involved in the detailed development of issues of preschool education.

For children from birth to 6 years old, he intended maternal school, by which he meant not a public institution, but a peculiar form of family education. Comenius devoted a large chapter of his "Great Didactics" and a special essay entitled "The Mother's School" to the mother school. He attached great importance to this stage of education, considering it as the first and important part of the entire system of upbringing and education of the younger generation that he developed.

In the maternal school, the foundations of the physical, moral and mental development of children should be laid. At the same time, Comenius reminded that the physical and spiritual forces of the child develop gradually. At that time, he could not reveal in detail the age characteristics of children, but it is valuable that the pre-preschool and preschool ages do not seem to him to be something unified. Along with the requirement to take into account the age characteristics of children, Comenius proposed to take into account their individual differences. He pointed out that some are able to acquire certain knowledge and skills in the third or fourth year of life, while for others they become available only at the age of five or six. Comenius paid much attention to the physical education of children. He urged parents, in particular mothers, to take care of the health of their child with the greatest care and gave specific instructions about caring for the baby, about what his food, clothing, and regime should be like. Very important was Comenius's demand that babies be fed with mother's milk, his advice was to provide children with as many movements as possible - to give them the opportunity to run, play, frolic.

Comenius rightly considered play as a form of activity necessary for the child. He demanded that parents do not interfere with children's games, but take part in them themselves, directing them in the right direction: “Let them (children) be those ants who are always busy: they roll something, carry, drag, fold, shift; you just need to help the children so that everything that happens happens intelligently.” Emphasizing the educational value of children's play, Comenius wrote: "During the game, the mind is nevertheless intensely occupied with something and often even invents itself." He also pointed to the educational role of games in bringing the child closer to his peers and recommended that parents organize and encourage joint games and entertainment for children with each other.

Comenius' instructions in the field of moral education had a religious basis, but some of his instructions regarding the tasks and means of moral education were new for that time and very positive. So, Comenius advised to instill in children from an early age the desire for activity, truthfulness, courage, neatness, politeness, respect for elders. He paid much attention to instilling in them love and the habit of work, which should be wearable and closely related to their play activities. Comenius considered the means of moral education to be reasonable instructions and exercises for children in positive, from the point of view of morality, actions, as well as a positive example from adults. While physical punishment was widely used in the practice of family education, he proposed to influence children in case of their bad behavior or misconduct, primarily by exhortation and censure, resorting to punishment only in the most extreme cases.

In the field of mental education, Comenius set the task for the mother school to help children accumulate, with the help of the senses, the largest possible supply of specific ideas about the world around them, to develop their thinking and speech in order to prepare them for further systematic education at school. Comenius believed that in the first six years of life a child should learn from the field of natural science what fire, air, water and earth, rain, snow, ice, lead, iron, etc. are; from the field of astronomy, he must learn what is called the sky, the sun, the moon and the stars; from geography - the place where he was born and where he lives (village, city, fortress or castle); and also imagine what a mountain, valley, river, city, village, etc. is. In addition, he should know some units of time and seasons (hour, day, week, month, year, spring, summer, autumn, winter) . Thus, Comenius had in mind to give the preschool child the first ideas about the objects around him and natural phenomena on the basis of observing them.

In the program of the mother school, Comenius also included familiarization of children with the phenomena of social life: in a form accessible to their understanding, they should be given some information from history, economics, and politics. He believed that the child needs to know what happened yesterday, today, last year; know who makes up his family; have an idea of ​​the different officials.

Comenius believed that in the mother's school it is necessary not only to teach children to "know", but also "to act and speak." He singled out those skills that a child must consistently, year after year, acquire.

Comenius' instructions on the development of speech in children are very valuable. He advised until the third year to teach children under the guidance of mothers correctly, not to burr to pronounce individual sounds and whole words. For children of the fourth, fifth, sixth year of life, he suggested asking questions that would encourage them to call by their name everything that they see at home and what they do, and demand from them a clear coherent speech. Comenius also recommended that classes on the development of speech be carried out in the form of a game.

Along with developing in children the ability to speak their native language correctly, the mother's school should initiate the development of their thinking, which, according to Comenius, "manifests itself already at this age and sprouts its sprouts." He considered it necessary to teach children to ask questions correctly and answer exactly what they are asked, "and not so that when asked about garlic, they talk about onions."

Comenius paid much attention to preparing children for the school of their native language. He recommended that parents arouse love and interest in the school in advance in the child, and raise the authority of the future teacher in his eyes. To this end, he advised explaining to children how important it is to study at. school, locate them to the teacher, introducing him even before the start of classes.

Comenius' doctrine of the mother's school is the first attempt to create a theory and methodology of preschool education, to determine its goals, content, basic means and methods, to offer a carefully thought-out and well-organized system of work with young children in accordance with their age capabilities.

3. Learning process. Basic principles

Comenius penetrated deeply into the nature of the learning process. And as a counterbalance to the scholastic school, which did not take into account the psyche of children, he sought to build education on the knowledge of the laws of human development, which he considered as part of nature. Naturally, according to Comenius, is only such education, which is built taking into account the age characteristics of children. “We,” he said, “decided to follow nature everywhere, and as it reveals its forces one by one, so we must follow the consistent order, the development of mental abilities.”

Universal learning

Comenius believed that all children are capable of acquiring knowledge, Comenius wanted to "teach everyone everything." He demanded universal education, which should extend to both the rich and the poor, both boys and girls: everyone should be educated, "down to artisans, peasants, porters and women." This idea of ​​universal education for children of both sexes was undoubtedly an advanced, democratic demand that met the interests of the masses.

Comenius believed that the school should give children a comprehensive education that would develop their mind, morality, feelings and will. Believing in the power of the human mind, he dreamed of a school that would be "a true workshop of people, where the minds of students are illuminated by the brilliance of wisdom." Comenius strongly condemned schools in which the learning process consisted of cramming religious texts incomprehensible to children, called them "a scarecrow for boys and a dungeon for minds" and demanded their radical transformation.

Didactic requirements

Having set out to create “the universal art of teaching everything to everyone, to transform the school of his time, Comenius put forward new didactic requirements that were of great importance for the further development of pedagogical thought and school practice.

Based on the provisions of materialistic philosophy, Comenius argued that "there is nothing in the intellect that would not have been before in sensations." Proceeding from this, he put sensory experience as the basis of knowledge and learning and theoretically substantiated and revealed in detail visibility principle. Before Comenius, for example, humanist teachers of the Renaissance era spoke about visibility in teaching, but it was he who first began to understand visibility not only as a visual perception of things and phenomena, but also as their perception with the involvement of all senses.

The great Czech teacher established the “golden rule” of didactics, according to which “everything that is possible should be left for perception by the senses, namely: the visible - for perception by sight; heard by hearing; odors - by smell; subject to taste - taste; accessible to touch - by touch. If any objects can be perceived by several senses at once, let them be grasped at once by several senses. The principle of visibility should be implemented by directly familiarizing children with objects. It is necessary, Comenius wrote, that people “draw their wisdom not from books, but from the contemplation of earth and sky, oak and beech”; in the event that for some reason this is not possible, one should refer to pictures depicting objects, or to their models.

Comenius believed that an indispensable condition for students to master the material was their interest in and attention to learning. He proposed by all means to arouse a thirst for knowledge in students and gave a number of specific instructions on this issue: students should be explained the meaning of what they are studying, the benefits that their knowledge will bring to them, children's curiosity should be encouraged, and learning should be made easy, enjoyable for students.

In order for knowledge to be available to students, Comenius recommended that learning go from simple to complex, from concrete to abstract, from facts to conclusions, from easy to difficult, from close to far. Examples he advised to precede the rules.

Much attention was paid to Comenius learning sequences. Classes, in his opinion, should be structured in such a way that “the previous paved the way for the next”, that is, new material should be presented only after the previous one has been mastered, and the study of the new should, in turn, help consolidate the previous one.

Comenius first substantiated the need for a class-lesson system of classes, in which one teacher simultaneously works with the whole class on a specific educational material. The academic year, according to Comenius, should begin and end at the same time for all students, classes should alternate with rest. The school day should be strictly regulated in accordance with the age capabilities of students in different classes.

Comenius attached great importance to the appearance of the school. He said that the school premises should be spacious, bright, clean, decorated with paintings; a garden should be planted at the school so that it caresses the eyes of children with trees, flowers, herbs; the school should be dominated by an atmosphere of cheerful, joyful, useful work.

In contrast to the disparaging attitude towards teachers that was widespread at that time, Comenius highly appreciated the general military significance of their activities. “They,” he wrote, “have been given an excellent position, higher than which nothing can be under this sun.” He believed that the success of the school depends on the teacher, who must be a master of his craft and be fluent in the art of teaching; the most skillful and experienced teachers should deal with beginners, as it is very important to guide the first steps of the student; a teacher should be an example for his students both in terms of appearance, and in terms of spiritual appearance and behavior, therefore, it is necessary that honest, active people who love their profession and constantly care about self-improvement become teachers.

Comenius believed that special textbooks should be compiled for students in each class, which should include all the necessary material on the subject, set out in the system. Textbooks should be written in precise and understandable language and serve as "the truest picture of the world"; they also need to be attractive to children. Comenius himself created a number of remarkable educational books. One such book is his World of Sensible Things in Pictures. This textbook, intended both for teaching children the Latin language at school, and for the initial lessons of the native language in the family and school, was for the first time in the history of educational literature provided with numerous illustrations: it contains 150 drawings made by Comenius himself with great artistic skill. This book produced a revolution in its time in the teaching of the native and Latin languages. The textbook was translated into many languages ​​and for more than a century and a half served as a model book for the initial education of children in the family and school. In Russia, Comenius' educational books, including The World of Sensual Things in Pictures, began to be used at the end of the 17th century; they were used in educational institutions in Moscow and St. Petersburg and at the beginning of the 18th century. The first Russian handwritten translation of Comenius' educational books dates back to this time. The first printed edition of The World of Sensible Things in Picture was made in the second half of the 18th century. Moscow University.

4. Education in the words of Comenius

The great Slavic teacher put forward and substantiated the idea of ​​universal education in the native language. Summarizing the advanced experience of education and training for that era, based on the latest scientific data, Comenius for the first time scientifically developed a unified system of public education.

Based on the principle of natural conformity, Comenius established the following age periodization. He defined four periods in human development: childhood, adolescence, youth, manhood; each period spanning six years corresponds to a particular school. For children from birth to 6 years old, Comenius offered a special maternal school, that is, the upbringing and education of babies under the guidance of the mother. All children from 6 to 12 years old study in school, native language, which should be open in every community, village, town. Adolescents and young men from 12 to 18 years old, who have discovered an inclination towards scientific pursuits, attend latin school, or gymnasium, created in every big city, and, finally, for young people aged 18 to 24 who are preparing to become scientists, Comenius proposed to organize in each state academy. Education must end with a journey.

Comenius, based on human nature, divides the life of the younger generation into four age periods, 6 years each:

childhood - from birth to 6 years inclusive,

adolescence - from 6 to 12 years,

youth - from 12 to 18 years old,

maturity - from 18 to 24 years.

He puts age characteristics at the basis of this division: childhood is characterized by increased physical growth and development of the sense organs; adolescence - the development of memory and imagination with their executive organs - the tongue and hand; youth,) in addition to these qualities, is characterized by a higher level of development of thinking ("understanding and judgment") and maturity - the development of will and the ability to maintain harmony.

For each of these age periods, following the characteristic age features (the nature of the child), Comenius outlines a special stage of education.

For children up to 6 years old, it offers maternal school. For adolescence (i.e. for children from 6 to 12 years old), a six-year mother tongue school in every community, village, town. For boys (from 12 to 18 years old) should be in every city latin School, or gymnasium. For mature young people (18 to 24 years old) in every state or large area -- academy.

Each next step is a continuation of the previous one. Thus, Comenius put forward democratic principle of a single school.

For each stage (except for the academy), Comenius developed the content of education in detail. The mother school, taking into account the natural characteristics of children, should give children up to the age of six initial ideas, vivid impressions of the surrounding nature and social life. Children should learn from the field of natural science what water, earth, air, fire, rain, snow, ice, stone, iron, wood, grass, fish, bird, bull, etc. are. From astronomy, the child learns what is called the sky, the sun, moon, stars and where they rise and set. Children also receive initial information on geography (mountain, valley, river, village, city, etc.).

Comenius advises to accustom children already in early childhood to housekeeping and work, for which they need to be introduced to household items and their use. The moral education of preschool children, as he pointed out, consists in educating them in moderation, neatness, diligence, respect for elders, obedience, truthfulness, justice and, most importantly, love for people.

The school of the native language, according to Comenius, has a six-year course of study. It is intended for all children of both sexes without distinction of class, religion or nationality.

In those days, elementary school had a two, three-year course of study and was limited only to memorizing prayers, teaching reading, writing and elementary arithmetic. The great merit of Comenius lies in the fact that he raised the importance of elementary school, outlining a long course of study in it, emphasizing that this is a language school (whereas church schools, which were in the hands of the clergy, taught in a bookish Latin language incomprehensible to children), expanding the content of teaching in elementary school with information from geometry, elementary knowledge of geography, natural science , teaching singing and manual labor. Of course, he gave a lot of attention to the teaching of religion.

The content of education in the Latin school (gymnasium) Comenius borrowed from the usual circle of subjects in the secondary school of that time: these are the “seven liberal arts”. But to these sciences of the scholastic school of that time, he added new subjects: physics (as natural science was called at that time), geography, history. In the gymnasium, Latin, Greek, native and some of the new languages ​​were studied.

Democrat Comenius dreamed of establishing a harmonious and unified system of schools, successive at all levels, which should ensure the comprehensive education of the younger generation.

For all levels (except the academy), Comenius developed the content of education in detail. He believed that the teaching of each subject should begin "with the simplest elements" and the knowledge of children from stage to stage should expand and deepen like a tree, which from year to year, putting down new roots and branches, becomes stronger, grows and brings more fruit.

In those days, when education was still in Latin, Comenius' demand to make elementary school a school of the native language was very progressive. The great teacher was guided by the democratic desire to make science accessible to the people. In elementary school, Comenius believed, children should learn to read and write freely, get acquainted with arithmetic and some elements of geometry, and receive elementary knowledge of geography and natural science. Although Comenius, in the program of the school of his native language that he developed, still gave a large place to religious education, it was undoubtedly progressive for his time, when elementary school provided extremely poor knowledge. Very valuable was the opinion of Comenius that students should “get acquainted with all the more general craft techniques, partly for the sole purpose of not remaining ignorant in anything related to human affairs, partly even so that later their natural inclination would be more easily revealed. to which one feels a primary vocation.

Significantly expanded Comenius and the circle of knowledge that the modern secondary school gave him. Preserving the Latin language and the "seven free sciences", Comenius introduced physics (natural science), geography and history into the course of the gymnasium. At the same time, he proposed to change the order of passing the sciences established in the medieval school. After studying the language (grammar), he considered it expedient to move on to physics and mathematics, and transfer the classes in rhetoric and dialectics to the upper grades, that is, the development of speech and thinking of students should be dealt with after they acquire real knowledge. “Words need to be taught and learned only in conjunction with things,” wrote Comenius.

The role of the teacher and the requirements for him.

Comenius attached great importance to the teacher, considering the position of teacher to be very honorable, "as excellent as no other under the sun." It was a new, progressive view of the teacher, since before the profession of a teacher, especially in elementary school, was not respected. Comenius demanded that, on the one hand, the population treat the teacher with respect, and on the other hand, the teacher himself understood what an important function he performs in society, and was full of self-esteem. A teacher, he wrote, should be an honest, active, persistent, living example of the virtues that he should instill in his students, be an educated and hardworking person. He must infinitely love his work, treat his students like a father, arouse students' interest in knowledge. "The teacher's immediate concern is to captivate his students by his example." One of the most important qualities of a teacher Comenius, according to his worldview, considered religiosity.

Conclusion

Jan Amos Comenius had a great influence on the development of pedagogical thought and schools all over the world. His textbooks, translated into many languages, were widely distributed in many countries, including Russia in the 17th and 18th centuries, were the best textbooks for primary education for more than 150 years and served as models for the development of textbooks by other progressive teachers.

The great Russian teacher K. D. Ushinsky in the 60s of the XIX century wrote that the beginning of the pedagogical presentation of science for children, taking into account the characteristics of childhood, “we can already consider Comenius’s Orbis pictus” (i.e. “The world of sensible things in pictures").

From the second half of the 19th century, the significance of Comenius began to be increasingly understood by progressive teachers (especially in the Slavic countries and in Russia).

The personality of Jan Amos Comenius, his works, amazing life, his titanic activity for three centuries now excite, excite the imagination of mankind, attracting the attention of teachers, philosophers, historians, writers, and all people, regardless of their profession, who have raised the question of the meaning of life about his purpose on earth.

What is the secret of the unrelenting attractive force of Comenius? What moral, historical lessons do we draw from this living inexhaustible source?

Comenius was a son of his time. Dreaming of the future, he lived in the present, shared its worries and anxieties, gave all his strength to the protection of his people. And this is the great lesson of Comenius: in order to become a contemporary of the future, you must be a citizen of your era; to become a friend of mankind, one must give one's life to fight for one's people. It is noteworthy that while preparing materials on the eve of the Great October Socialist Revolution for her book “People's Education and Democracy”, N. K. Krupskaya begins a note about Comenius: “He has a lot of things that are valuable for us from the point of view of socialism.”

Comenius' dreams of a brighter future were born of a harsh, difficult reality, which - he believed in - a person will be able to transform. Figuratively speaking, all his life he strove to unite heaven and earth, to elevate existence to the ideal. His thought soars to the heavens in order to embrace all of humanity, to penetrate into the future, but at the same time he is a great practitioner and organizer, standing firmly on real ground, justifying every action leading to the desired ideal. His love for humanity is combined with a sobriety of mind, without which this love would be fruitless. And this is the lesson of Comenius: the battle for the future, no matter how far away it may seem, begins on the threshold of your house and goes on every minute of your life.

Comenius set himself great goals: to improve man, to correct the world for the sake of universal happiness, - and his whole life became, as it were, a figurative embodiment of this aspiration, an everyday feat of struggle, heroic will, self-denial. Another lesson of Comenius: great goals lead to a great life...

Thinking about Comenius evokes a feeling of pride in a person. Everything in him is huge, as if hidden behind the distance of centuries - and everything is close, warm, humane: the greatness and tragedy of his fate, the contrasts of life and work, the striking contradictions of the worldview.

In fact, an elemental materialist who advocates the scientific knowledge of the world and its transformation by man, the doer and the creator, Comenius at the same time seeks to combine this knowledge with the idea of ​​God. A philosopher who calls to find support in himself, in his heart, he fights for the interests of the community with full dedication of strength, taking responsibility for the fate of many people, showing strong will, courage, and endless patience.

And such is his life: hiding from persecution in forest shelters, knowing poverty, misunderstanding, slander, he has a powerful spiritual influence on thousands of people who are ready to entrust their fate to him at any moment. Possessing the world fame of a scientist and teacher, whose name opens any door of the powerful of this world, he has been living in dire need for many years, not being able to fully devote his strength to the compositions to which his soul yearns.

Comenius, called the "teacher of peoples", is inseparable from the cultural development of mankind. His realistic, life-affirming pedagogy, centuries ahead of its time, became the cornerstone of the development of education and enlightenment in Europe. It is like a mighty overgrown tree, whose foliage, turned to the sun, to the light, to the new coming days, is renewed every spring, and the roots, branching, have grown into the deep layers of folk life, having absorbed the centuries-old traditions of historical existence.

Hosted on Allbest.ru

Similar Documents

Brief biographical information of Ya.A. Comenius. Basic provisions of pedagogical theory. didactic perspective. Family education in the heritage of Ya.A. Comenius. Sensational Philosophy. image of the parent school. The value of pedagogical heritage.

test, added 08/28/2008


Philosophical foundations of the pedagogical system of Comenius. Methods of training and education. Ya.A. Comenius about different levels of education and the organization of schools. Comenius on the work of a teacher. Content, forms and methods of moral education according to Comenius.

abstract, added 12/12/2006


Fundamentals of the pedagogical system of St. John Chrysostom, his philosophical and pedagogical views. Ideas of personality development in the works of Comenius, Montaigne. The theory of the correspondence of education to the individual inclinations and age characteristics of the child according to Rousseau.

abstract, added 12/12/2016


Theoretical foundations of pedagogy Ya.A. Comenius, views on the surrounding world, man, nature, human activity, human society. The main idea of ​​Comenius' pansophia, his assessment of the appointment and role of teachers, the necessary personality traits.

abstract, added 11/18/2010


The pedagogical work of Jan Amos Comenius, the principles of his dialectics, the expression of the worldview and teaching methods. Using the principle of visibility proposed by Comenius in modern education. Psychological and pedagogical problems of teaching.

test, added 12/02/2012


The activities of the famous Czech teacher Jan Amos Comenius, dedicated to the problems of education and upbringing, correction of society for the purpose of mutual understanding and cooperation between peoples. The main provisions of the pedagogical heritage of Comenius.

abstract, added 06/21/2012


The role of Jan Amos Comenius in the development of pedagogy. The structure and content of the "Great Didactics". Methods of moral education. The Education of a Gentleman by John Locke. "Emil, or about Education". Pedagogical ideas of Claude Adrian Helvetius.

test, added 02/21/2014


The value of a toy in the life of children, a brief history of its occurrence. The views of teachers on the game and the toy as a child's life partner. The relationship between toys and play activities of preschoolers. The methodological influence of toys on the development of the child, the requirements for it.

term paper, added 11/09/2010


A distinctive feature of the pedagogical views of Comenius, the proclamation of the principle of moderate and reasonable discipline. Responsibilities of parents in the upbringing of children in the first six years of life. Description by the teacher of the importance of proper nutrition, feeding the child.

presentation, added 05/07/2016


Scientific and pedagogical work of Ya.A. Comenius "Great Didactics". Pedagogical Thought in Ancient Russia and the Russian State (Before the Great Patriotic War). Pedagogy and the Soviet school in 1941-1960. Pedagogical views of K.D. Ushinsky.