Humanistic psychology.

The new situation that has arisen in the world in connection with the consequences of the First and especially the Second World War, the madness of fascism turned the psychological thought of the West to new problems - the meaning (or meaninglessness) of being, the freedom (or lack of freedom) of the individual, the loneliness (or non-loneliness) of man, his responsibility, life and death - to the problems developed in the philosophy of existentialism. In addition to the fact that this philosophy influenced many neo-Freudians (K. Horney, E. Fromm, etc.), it brought to life a new psychology that revised the basic foundations of the previous one and in many respects contrasted itself with both behaviorism and psychoanalysis, primarily in understanding true human nature. This direction as a whole is often referred to as existential-humanistic psychology.

In 1964, the first conference on humanistic psychology was held in the United States. Its participants came to the conclusion that behaviorism and psychoanalysis (they were designated as the two main psychological forces at that time) did not see in a person what constitutes his essence as a person. Behaviorism and psychoanalysis viewed man from a natural scientific perspective: Freud viewed human morality and spirituality not as independent realities, but as a consequence of the complexities of psychosexual development and, accordingly, secondary, derived from drives and their fate; in behaviorism (with the exception of sociobehaviorism, which was formed in the same years as humanistic psychology), such things as freedom, human dignity, etc. were not only not considered, but were declared fictions, i.e. artificially created and not related to real concepts. Humanistic psychology identified itself as a third force, opposed to behaviorism and psychoanalysis.

Principles of humanistic psychology.

The principle of integrity.

Personality is a holistic entity that cannot be reduced to its components. What happens in any part of the whole affects the whole person. The integrity of the Self creates the unique character of each person's experience. That is why the subject of study should be goals, meanings, self-attitude, and self-perception of the individual.

The principle of positivity.

Human nature is kind and constructive, and therefore the emphasis shifts to the study of healthy, creative individuals who have enormous internal resources for their solutions. Rigid external determinism is opposed to self-determination and self-sufficiency.

The principle of development.

This principle is intended to explain the presence of internal potencies. Like any creature, man is naturally endowed with a tendency towards growth, development and realization. K. Rogers gives the following analogy: a grain thrown into the ground grows, develops and bears fruit (results). It’s the same for every person: nature provides strength for growth, development and self-regulation, i.e. to choose your one and only path, which will lead to an increase in goodness in this world. Therefore, the most important thing is the actualization of human potential. Development has no limits. A person has enormous creative potential, but in order for it to be realized, a person must be active.

Activity principle .

A person is not a victim of circumstances, previously acquired skills, or childhood experiences. He is by nature self-determined, creates his own destiny, is free to choose his life and is responsible for his choice. Humanistic psychology abandoned the idea of ​​violence and pressure on the individual. Everything that comes from outside and does not coincide with the internal needs of the individual is blocked and sooner or later makes itself felt in nervous breakdowns, illnesses, and separation from loved ones.

These principles generally apply to other humanistic concepts, although in general humanistic psychology does not represent a single theory; it is united by some general provisions and personal orientation in practice - in psychotherapy and pedagogy.

The emergence of the name and the formulation of the basic principles is associated primarily with the name of the American psychologist Abraham Maslow. At the center of humanistic psychology is the concept personality development, the idea of ​​the need for maximum creative self-realization, which means true psychological health.

Let us denote, following Maslow, the main differences between humanistic psychology and the first two forces.

First of all, humanistic psychology emphasizes that a person must be considered as a creative, self-developing being, striving not only for peace and certainty, i.e. equilibrium state, but also to an imbalance: a person poses problems, resolves them, striving to realize his potential, and it is possible to understand a person exactly as a person only by taking into account his highest rises, highest creative achievements.

Individuality in humanistic psychology is considered as an integrative whole, as opposed to behaviorism, which is focused on the analysis of individual events.

Humanistic psychology emphasizes the irrelevance of animal studies to understanding humans; this thesis also opposes behaviorism.

Unlike classical psychoanalysis, humanistic psychology argues that man is inherently good or, at most, neutral; aggression, violence, etc. arise due to environmental influences.

Basic principles of humanistic psychology:

Man must be studied in his entirety

Each person is unique, so the analysis of individual cases is no less unique than statistical generalizations

A person is open to the world; a person’s experiences of the world and himself in the world are the main psychological reality;

Life should be considered as a single process of human formation and existence;

A person has a certain degree of freedom from external determination due to the meanings and values ​​that guide him in his elections;

Man is endowed with the potential for continuous development and self-realization as part of his nature;

Man is an active, intentional, creative being.

The most universal human characteristic in Maslow's concept is creativity , i.e. a creative orientation that is innate to everyone, but is largely lost by the majority due to the influence of the environment, although some manage to maintain a naive, childish view of the world.

Maslow emphasizes humanistic psychology's interest in the psychologically healthy individual; before analyzing illness, you need to understand what health is (in Freud’s psychoanalysis, the opposite way; according to Maslow, Freud showed the sick side of the psyche, it’s time to show the healthy side). True health - not in a medical sense, but in an existential sense - means creative growth and self-development.

The heart of Maslow's concept is his understanding of human needs . Maslow showed that the so-called basal needs of a person are given and hierarchically organized by levels. If this hierarchy is represented in the form of a pyramid or ladder, then the following levels are distinguished (from bottom to top)6

Physiological needs (food, water, oxygen, optimal temperature, sexual need, etc.)

needs related to safety (confidence, structure, order, predictability of the environment)

Needs related to love and acceptance (the need for affective relationships with others, for inclusion in a group, to love and be loved)

needs related to esteem and self-esteem

needs related to self-actualization

The general principle proposed by Maslow for the interpretation of personality development: lower-lying needs must be satisfied to some extent before a person can move on to the realization of higher ones. Without this, a person may not be aware of the presence of higher-level needs.

In general, Maslow believed, the higher a person can climb the ladder of needs, the more health and humanity he will show, the more individual he will be.

At the top of the pyramid are the needs associated with self-actualization. Maslow defined self-actualization as the desire to become everything that is possible; this is the full use and disclosure of human talents and abilities. This is the need for self-improvement, for realizing one’s potential. This path is difficult, it is associated with the experience of fear of the unknown and responsibility, but it is also the path to a full, internally rich life. By the way, self-actualization does not necessarily imply an artistic form of embodiment: communication, work, love are also forms of creativity.

Characteristics of a “self-actualizing personality.”

objective perception of reality

accepting yourself, others, the world as they are

non-egocentricity, orientation towards solving external problems, object-centeredness

ability to tolerate loneliness and the need for isolation

creativity

naturalness of behavior, lack of desire to violate conventions simply out of the spirit of contradiction

friendly relations with any person of good character, regardless of his education, status and other formal characteristics.

Capacity for deep attachments, often to a few people, in the absence of constant unconditional hostility towards anyone

moral certainty, clear distinction between good and evil, consistency in moral consciousness and behavior

relative independence from the physical and social environment.

awareness of the difference between the goal and the means: the ability not to lose sight of the goal, but at the same time emotionally perceive the means in itself

Large-scale mental content and activity (These people are elevated above trifles, have a wide horizon, a long-term time perspective. They are guided by broad and universal values.)

Although all people seek inner consistency, only a few – less than 1% – reach the level of self-actualization (which is not a state, but a process). The majority, according to Maslow, are simply blind to their potential, do not know about its existence and do not lead the joy of movement towards its disclosure. This is facilitated by the environment: a bureaucratic society tends to level the individual.

This also applies to the family environment: children growing up in conditions of friendliness, when the need for security is satisfied, have a greater chance of self-actualization.

In general, if a person does not reach the level of self-actualization (self-actualizing personality), he turns out to be a special person, not burdened by many small vices such as envy, anger, bad taste, cynicism; he will not be prone to depression and pessimism, selfishness, etc. - all this does not correspond to true human nature, all this is a manifestation of mental illness in the understanding in which it is considered by humanistic psychology.

Such a person is distinguished by high self-esteem, he accepts others, accepts nature, is unconventional (i.e., independent of conventions), simple and democratic, has a sense of humor (and a philosophical one), is prone to experiencing peak feelings such as inspiration, etc.

So, the task of a person, according to Maslow, is to become what is possible - and therefore to be oneself - in a society where conditions are not conducive to this. A person turns out to be the highest value and is ultimately responsible for becoming successful.

The concept of self-actualization is at the center of the concept of one of the most popular psychologists of the twentieth century - Carl Rogers.

Man, like other living organisms, Rogers believes, has an innate tendency to live, grow, and develop. All biological needs are subject to this tendency - they must be satisfied for the purpose of positive development, and the development process proceeds despite the fact that many obstacles stand in its way - there are many examples of how people living in harsh conditions not only survive, but and continue to progress.

According to Rogers, man is not what he appears to be in psychoanalysis. He believes that a person is inherently good and does not need control from society; Moreover, it is control that makes a person act badly. Behavior that leads a person down the path to unhappiness is not consistent with human nature. Cruelty, antisociality, immaturity, etc. – the result of fear and psychological defense; The task of a psychologist is to help a person discover his positive tendencies, which are present at deep levels in everyone.

The trend of actualization is the reason that a person becomes more complex, independent, and socially responsible.

Initially, all experiences, all experience is evaluated (not necessarily consciously) through a tendency towards actualization. Satisfaction comes from those experiences that correspond to this tendency; The body tries to avoid opposite experiences. The term organism in this case means a person as a single physical-spiritual being. This orientation is characteristic of a person as the leading one until the structure of the Self is formed, i.e. self-awareness. The problem, according to Rogers, is that along with the formation of the self, the child develops a need for a positive attitude towards himself from others and a need for a positive self-attitude; however, the only way to develop a positive self-regard is to adopt behaviors that elicit positive attitudes from others. In other words, the child will now be guided not by what promotes actualization, but by how likely it is to receive approval. This means that in the child’s mind, as life values, values ​​that do not correspond to his nature will appear, and what contradicts the acquired system of values ​​will not be allowed into his self-image; the child will reject and not allow into knowledge about himself those experiences, manifestations, experiences that do not correspond to the ideals that come from outside. The child's self-concept (i.e., self-image) begins to include false elements that are not based on what the child really is.

This situation of abandoning one’s own assessments in favor of someone else creates an alienation between a person’s experience and his self-image, their inconsistency with each other, which Rogers refers to as “ incongruity"; this means - at the level of manifestations - anxiety, vulnerability, lack of integrity of the individual. This is aggravated by the unreliability of external reference points - they are unstable; from here Rogers derives a tendency to join groups that are relatively conservative in this regard - religious, social, small groups of close friends, etc., because incongruence, to one degree or another, is characteristic of a person of any age and social status. However, the ultimate goal, according to Rogers, is not the stabilization of external assessments, but loyalty to one’s own feelings.

The main cause of neuroses, from Rogers' point of view, is the discrepancy between who a person considers himself to be and who he wants to be. The essence of the Rogers method is aimed at:

to form a new, more adequate image of oneself in a person

make the idea of ​​his ideal more realistic, corresponding to a person’s capabilities.

Rogers proposed to fill the concept “ mental health" positive content. In other words, mental health is not the absence of illness, but a positive way of life, which is characterized by openness to new experiences, a desire for fullness of life, trust in one’s feelings and high creative activity.

Is it possible to develop on the basis of self-actualization, and not orientation towards external evaluation? The only way of non-interference in a child’s self-actualization, Rogers believes, is an unconditional positive attitude towards the child, “ Unconditional acceptance "; the child must know that he is loved no matter what he does, then the needs for positive regard and self-esteem will not conflict with the need for self-actualization; Only under this condition will the individual be psychologically whole and fully functioning.

As a practitioner, Rogers proposed a number of procedures to mitigate incongruity; they are reflected primarily in individual and group psychotherapy. Rogers originally labeled his psychotherapy as non-directive which meant a rejection of prescriptive recommendations (and most often this is what is expected from a psychologist) and faith in the client’s ability to solve his problems himself if the appropriate atmosphere is created - an atmosphere of unconditional acceptance. Rogers later defined his psychotherapy as client-centered therapy; Now the therapist's tasks included not only creating an atmosphere; the most important role was played by the openness of the therapist himself, his movement towards understanding the client’s problems, the manifestation of this understanding, i.e. Both the client's feelings and the therapist's feelings are important.

Finally, Rogers developed person centered therapy, the principles of which (the main focus is on the person as such, not on social roles or identity) extended beyond psychotherapy in the traditional sense of the word and formed the basis of group meetings, covering problems of learning, family development, interethnic relations, etc. In all cases, the main for Rogers is an appeal to self-actualization and emphasizing the role of unconditional positive regard as what allows a person to “become a fully functioning person.” Its properties, in Rogers’ understanding, are in many ways reminiscent of the properties of a child, which is natural - a person seems to return to an independent assessment of the world, characteristic of a child before reorienting to the conditions for obtaining approval.

The position is close to humanistic psychology Viktor Frankl. His approach is called logotherapy, those. therapy focused on finding meaning in life(in this case logos means meaning). Frankl bases his approach on three basic concepts:

free will,

will to meaning

the meaning of life.

Thus, Frankl indicates disagreement with behaviorism and psychoanalysis: behaviorism, in essence, rejects the idea of ​​human free will, psychoanalysis puts forward ideas about the pursuit of pleasure (Freud) and the will to power (Adler); As for the meaning of life, Freud at one time believed that a person asking this question thereby exhibits mental ill-being.

According to Frankl, this question is natural for modern man, and it is precisely the fact that a person does not strive to achieve it, does not see the paths leading to this, that is the main cause of psychological difficulties and negative experiences, such as a feeling of meaninglessness, worthlessness of life. The main obstacle is a person’s centering on himself, the inability to go beyond himself - to another person or to meaning; According to Frankl, meaning exists objectively in every moment of life, including the most tragic ones; a psychotherapist cannot give a person this meaning (it is different for everyone), but he can help him see it. Frankl means “going beyond one’s limits” with the concept "self-transcendence ” and considers self-actualization to be only one of its moments.

This human desire can be called will to meaning. Frankl pays special attention situations of loss of meaning and finding meaning in hopeless situations (he himself was a prisoner of Auschwitz). Frankl comes to the conclusion that suffering has meaning if it changes you for the better.

In order to help a person with his problems, Frankl uses two basic principles (they are also therapy methods): the principle of dereflection and the principle of paradoxical intention.

The principle of dereflection means removing excessive self-control, thinking about one’s own difficulties, what is commonly called “soul-searching.”

Thus, in a number of studies, it has been shown that modern youth suffers more from the idea that they carry “complexes” than from the complexes themselves.

The principle of paradoxical intention suggests that the therapist inspires the client to do exactly what he is trying to avoid. At the same time, various forms of humor are actively used (although this is not necessary) - Frankl considered humor a form of freedom, just as in an extreme situation heroic behavior is a form of freedom.

The direction developed by Frankl, like humanistic psychology, can hardly be called a theory in the traditional natural science sense. Frankl's statement is characteristic that the main argument confirming the legitimacy of his position is his own experience as a prisoner in fascist concentration camps. It was there that Frankl became convinced that even in inhuman conditions, it is possible not only to remain human, but also to rise - sometimes to the point of holiness - if the meaning of life is preserved.

Society is increasingly attracting the attention of creative individuals who are able to withstand competition and have mobility, intelligence and the ability for self-actualization and continuous creative self-development.

Interest in various manifestations of human existence and the formation of personality is especially evident in the humanistic direction of psychology and pedagogy. Thanks to him, a person is viewed from the point of view of his uniqueness, integrity and desire for continuous personal improvement. The basis of the mentioned direction is the vision of the human in all individuals and the obligatory respect for the autonomy of the individual.

General concepts of humanism

"Humanism" translated from Latin means "humanity". And as a direction in philosophy arose during the Renaissance. It was positioned under the name “Renaissance humanism”. This is a worldview, the main idea of ​​which is the assertion that man is a value above all earthly goods, and based on this postulate, it is necessary to build an attitude towards him.

In general, humanism is a worldview that implies the value of a person’s personality, his right to freedom, a happy existence, full development and the opportunity to demonstrate his abilities. As a system of value orientations, today it has taken shape in the form of a set of ideas and values ​​that affirm the universal significance of human existence both in general and in particular (for the individual).

Before the emergence of the concept of “personality,” the concept of “humanity” was formed, which reflects such an important personality trait as the willingness and desire to help other people, to show respect, care, and complicity. Without humanity, in principle, the existence of the human race is impossible.

This is a personality quality that represents the ability to consciously empathize with another person. In modern society, humanism is a social ideal, and man is the highest goal of social development, in the process of which conditions must be created for the full realization of all his potential capabilities to achieve harmony in the social, economic, spiritual sphere and the highest flourishing of the individual.

The main foundations of the humanistic approach to man

Nowadays, the interpretation of humanism places emphasis on the harmonious development of the intellectual abilities of the individual, as well as on its spiritual, moral and aesthetic components. To do this, it is important to discern in a person his potential data.

The goal of humanism is a full-fledged subject of activity, knowledge and communication, who is free, self-sufficient and responsible for what is happening in society. The measure that the humanistic approach assumes is determined by the prerequisites for a person’s self-realization and the opportunities provided for this. The main thing is to allow the personality to reveal itself, to help it become free and responsible in creativity.

The model of the formation of such a person, from the point of view of humanistic psychology, began its development in the USA (1950-1960). It was described in the works of Maslow A., Frank S., Rogers K., Kelly J., Combsie A., as well as other scientists.

Personality

The humanistic approach to man described in the mentioned theory has been deeply analyzed by scientists and psychologists. Of course, it cannot be said that this area has been completely explored, but significant theoretical research has been done in it.

This direction of psychology arose as a kind of alternative concept to the current that fully or partially identifies human psychology and animal behavior. considered from the point of view of humanistic traditions, is classified as psychodynamic (at the same time, interactionist). It is not experimental, has a structural-dynamic organization and covers the entire period of a person’s life. She describes him as a person, using terms of internal properties and characteristics, as well as behavioral terms.

Proponents of the theory that considers personality in a humanistic approach are primarily interested in a person’s perception, understanding and explanation of the real events of his life. Preference is given to the phenomenology of personality rather than the search for explanations. Therefore, this type of theory is often called phenomenological. The very description of a person and events in his life focuses mainly on the present and is described in the following terms: “life goals”, “meaning of life”, “values”, etc.

Humanism in the psychology of Rogers and Maslow

In his theory, Rogers relied on the fact that a person has the desire and ability for personal self-improvement, since he is endowed with consciousness. According to Rogers, man is a being who can be his own supreme judge.

The theoretical humanistic approach in Rogers's personality psychology leads to the fact that the central concept for a person is “I”, with all the concepts, ideas, goals and values. Operating with them, he can characterize himself and outline prospects for personal improvement and development. A person must ask himself the question “Who am I?” Who do I want and can become? and definitely solve it.

The image of “I” as a result of personal life experience influences self-esteem and perception of the world and environment. This may be a negative, positive or controversial assessment. Individuals with different “I” concepts see the world differently. Such a concept can be distorted, and what does not fit it is repressed by consciousness. The level of satisfaction with life is a measure of the completeness of happiness. It directly depends on the consistency between the real and ideal “I”.

Among the needs, the humanistic approach in personality psychology identifies:

• self-actualization;
• desire for self-expression;
• desire for self-improvement.

The main one among them is self-actualization. It unites all theorists in this field, even with significant differences in views. But the most common concept for consideration was the concept of Maslow A.

He noted that all self-actualizing people are involved in some kind of activity. They are devoted to him, and the business is something very valuable for a person (a kind of calling). People of this type strive for decency, beauty, justice, kindness and perfection. These values ​​are vital needs and the meaning of self-actualization. For such a person, existence appears to be a process of constant choice: move forward or retreat and not fight. Self-actualization is a path of constant development and rejection of illusions, getting rid of false ideas.

What is the essence of the humanistic approach in psychology?

Traditionally, the humanistic approach includes the theories of Allport G. on personality traits, Maslow A. on self-actualization, Rogers K. on instructive psychotherapy, on the life path of Buhler Sh., as well as the ideas of May R. The main provisions of the concept of humanism in psychology are as follows:

• initially a person has within himself a constructive, genuine force;
• the formation of destructive forces occurs as development progresses;
• a person has a motive for self-actualization;
• On the path of self-actualization, obstacles arise that prevent the individual from functioning effectively.

Key terms of the concept:

• congruence;
• positive and unconditional acceptance of oneself and others;
• empathic listening and understanding.

Main goals of the approach:

• ensuring the complete functioning of the individual;
• creating conditions for self-actualization;
• teaching spontaneity, openness, authenticity, friendliness and acceptance;
• education of empathy (sympathy and complicity);
• development of the ability for internal assessment;
• openness to new things.

This approach has limitations in application. These are psychotics and children. A negative result is possible with direct exposure to therapy in an aggressive social environment.

On the principles of the humanistic approach

The basic principles of the humanistic approach can be briefly summarized:

• with all the limitations of existence, a person has freedom and independence to realize it;
• an important source of information is the individual’s existentiality and subjective experience;
• human nature always strives for continuous development;
• man is one and complete;
• personality is unique, it needs self-realization;
• a person is focused on the future and is an active creative being.

Principles create responsibility for actions. Man is not an unconscious tool and not a slave to formed habits. Initially, his nature is positive and kind. Maslow and Rogers believed that personal growth is often hampered by defense mechanisms and fears. After all, self-esteem often differs from that given to a person by others. Therefore, he is faced with a dilemma - the choice between accepting an assessment from the outside and the desire to remain with his own.

Existentiality and humanism

Psychologists representing the existential-humanistic approach are Binswanger L., Frankl V., May R., Bugental, Yalom. The described approach developed in the second half of the twentieth century. Let us list the main provisions of this concept:

• a person is considered from the position of real existence;
• he must strive for self-actualization and self-realization;
• a person is responsible for his choice, existence and realization of his own potentials;
• the individual is free and has many choices. The problem is the desire to avoid it;
• anxiety is a consequence of the unrealization of one’s potential;
• Often a person does not realize that he is a slave to patterns and habits, is not an authentic person and lives in falsehood. To change such a state, it is necessary to realize one’s true position;
• a person suffers from loneliness, although he is initially lonely, since he comes into the world and leaves it alone.

The main goals pursued by the existential-humanistic approach are:

• fostering responsibility, the ability to set tasks and solve them;
• learning to be active and overcome difficulties;
• searching for activities where you can express yourself freely;
• overcoming suffering, experiencing “peak” moments;
• choice concentration training;
• search for true meanings.

Free choice, openness to upcoming new events are a guideline for the individual. This concept rejects the qualities inherent in human biology.

Humanism in upbringing and education

The norms and principles that the humanistic approach to education promotes are aimed at ensuring that the system of teacher/pupil relationships is based on respect and fairness.

Thus, in the pedagogy of K. Rogers, the teacher must awaken the pupil’s own strength to solve his problems, and not solve for him. You cannot impose a ready-made solution. The goal is to stimulate personal work on change and growth, and they are limitless. The main thing is not a set of facts and theories, but the transformation of the student’s personality as a result of independent learning. - develop opportunities for self-development and self-actualization, searching for your individuality. K. Rogers identified the following conditions under which this task is realized:

• During the learning process, students solve problems that are significant to them;
• the teacher feels congruent with the students;
• he treats his students unconditionally;
• the teacher shows empathy for the students (penetration into the student’s inner world, looking at the environment through his eyes, while remaining himself;
• educator - assistant, stimulator (creates favorable conditions for the student);
• it encourages students to make moral choices by providing material for analysis.

The person being brought up is the highest value, having the right to decent living and happiness. Therefore, a humanistic approach to education, affirming the rights and freedom of the child, promoting his creative development and self-development, is a priority direction in pedagogy.

This approach requires analysis. In addition, it is necessary to have a full, deep understanding of the concepts (diametrically opposed): life and death, lies and honesty, aggression and benevolence, hatred and love...

Sports education and humanism

Currently, the humanistic approach to training an athlete excludes the process of preparation and training, when the athlete acts as a mechanical subject achieving the result set before him.

Studies have shown that often athletes, while achieving physical perfection, cause serious harm to their psyche and their health. It happens that inadequate loads are applied. This works for both young and mature athletes. As a result, this approach leads to psychological breakdowns. But at the same time, research shows that the possibilities for developing an athlete’s personality, her moral and spiritual attitudes, and the formation of motivation are limitless. An approach aimed at its development can be fully implemented if the values ​​of both the athlete and the coach are changed. This attitude should become more humane.

The formation of humanistic qualities in an athlete is a rather complex and lengthy process. It must be systematic and requires the trainer (educator, teacher) to master the technologies of highly subtle influence. This approach is focused on a humanistic attitude - the development of the individual, his mental and physical health through sports and physical culture.

Governance and Humanism

Today, various organizations strive to constantly improve the level of culture of their personnel. In Japan, for example, any enterprise (firm) is not just a place for its employees to earn money for living, but also a place that unites individual colleagues into a team. The spirit of cooperation and interdependence are important to him.

An organization is an extension of the family. Humanistic is seen as a process that creates reality, which allows people to see events, understand them, act according to the situation, giving meaning and significance to their own behavior. In fact, rules are means, and the main action occurs at the moment of choice.

Every aspect of an organization is loaded with symbolic meaning and helps create reality. The humanistic approach emphasizes the individual rather than the organization. To achieve this, it is very important to be able to integrate into the existing value system and change in new operating conditions.

Since the middle of the 18th century, primarily under the influence of Western European culture, theoretical pedagogical consciousness began to form in Russia. Its formation is associated with the names of M.V. Lomonosov, I.I. Betsky, N.I. Novikova, A.I. Radishcheva. From the middle of the 19th century during the dawn of the Russian Enlightenment, this type of pedagogical consciousness was presented in the works of V.G. Belinsky, A.I. Herzen, N.V. Gogol, and then A.N. Dobrolyubova, F.M. Dostoevsky, N.I. Pirogova, L.N. Tolstoy, K.D. Ushinsky, N.G. Chernyshevsky and a whole galaxy of followers. Russian pedagogy of this period is one of the brightest phenomena in the history of world pedagogical thought. Russian figures not only mastered all forms of theoretical pedagogical consciousness, but also created works that are not inferior in content to the best works of world pedagogy. They developed and substantiated the humanistic principle of upbringing, the priority of upbringing in education, the personal approach to upbringing, the teacher’s responsibility to the people for his activities, etc.

The humanistic approach to education is, first of all, a set of activities that integrates the wealth of the best methods accumulated by the “behavioral” and “cognitive” pedagogical schools, however, it is distinguished by its concentration on the personal development of the student, which in the light of the increasing informatization of modern society is of particular importance. The complexity of this approach requires free variation of methods. We can highlight the fundamental requirements of a humanistic approach to education:

• - Filling the content of learning with the life problems of the student, creating a learning situation in which the student would be allowed to interact with problems and issues that are important to him and that he seeks to resolve in principle;
• - “The reality of the personality” of the teacher, who must behave adequately to the experienced feelings and states, demonstrate his human qualities in interaction with students;
• - Acceptance by the teacher of the student as he is, and understanding of his feelings. The need for warm acceptance and unconditional positive attitude of the teacher towards the student is emphasized;
• - The teacher should strive to make students aware of his knowledge and experience and that they are allowed to access this knowledge, but he should not impose it. Training should not be directive; on the contrary, the student should feel free in the world of sources of knowledge and information and always have the opportunity to enter into dialogue with the teacher and choose an alternative solution to the problem.

Among the patterns of functioning and development of education in the holistic pedagogical process, it is necessary to highlight the main one - orientation towards personal development. At the same time, the more harmonious the general cultural, social, moral and professional development of the individual is, the more free and creative a person becomes in the implementation of the cultural and humanistic function. This pattern, in turn, allows us to formulate the leading principle in the system of humanistic principles of education - the principle of continuous general and professional development of the individual. All other principles, based on this pattern, are subordinate to it and provide internal and external conditions for its implementation. It is in this sense that the humanization of education is considered as a factor in the harmonious development of the individual. This orientation requires the advancement of educational goals that would provide not necessarily universal, but certainly objectively necessary basic qualities for the development of personality in a particular age period.

The personal approach as a principle of education requires treating the student as a unique phenomenon, regardless of his individual characteristics. It assumes that both teachers and students treat each person as an independent value, and not as a means to achieve their goals.

The personal approach is organically connected with the principle of personalization of pedagogical interaction, which requires the abandonment of role masks and adequate inclusion of personal experience (feelings, experiences, emotions, actions and deeds) in this process.

The humanistic principle of the polysubjective (dialogical) approach is due to the fact that the harmonious development of personality is possible only in conditions of subject-subject relations, equal educational cooperation and interaction. It transforms the superposition of the teacher and the subordination of the student into personally equal positions of collaborating people. This transformation is associated with a change in the roles and functions of participants in the pedagogical process. The teacher does not educate, but actualizes, stimulates the student’s desire for self-development, studies his activity, and creates conditions for self-movement.

The principle of an individual-creative approach to education includes direct motivation of educational and other types of activities, organization of self-movement towards the final result. An individual creative approach involves creating conditions for the self-realization of the individual, identifying (diagnosis) and developing his creative capabilities. It is this approach that ensures the personal level of mastery of basic humanitarian culture.

The principle of professional and ethical mutual responsibility is determined by the pattern according to which the willingness of participants in the pedagogical process to take on concerns about the fate of people, about the future of our society presupposes their humanistic lifestyle and compliance with the norms of pedagogical ethics. This principle requires that both teachers and students not be led by the circumstances that arise in the pedagogical process, but can develop their own development strategy and consciously and systematically improve themselves.

In real pedagogical practice, it is important to take into account the particular principles of organizing educational work:

The principle of teaching and raising children in a team presupposes an optimal combination of collective, group and individual forms of organizing the pedagogical process. The team learns the rules of communication and behavior, and develops organizational skills. The team does not absorb, but liberates the individual, opening up wide scope for his comprehensive and harmonious development.

The principle of connecting education with life and production practice, which requires systematic familiarization of schoolchildren with current events, the formation of experience in their analysis for subsequent activities.

The principle of aestheticization of children's life allows them to develop a high artistic and aesthetic taste, giving them the opportunity to experience the true beauty of social aesthetic ideals.

The principle of organizing children's activities is respect for the child's personality combined with reasonable demands on him. Reasonable exactingness always justifies itself, but its educational potential increases significantly if it is objectively appropriate, dictated by the needs of the educational process, and the objectives of the comprehensive development of the individual.

The principle of relying on the positive in a person, on the strengths of his personality. In school practice, we have to deal with students at different levels of education. Even the most difficult children have a desire for moral self-improvement, which is easy to extinguish if you address them only with the help of reproaches and lectures. But this desire can be supported if the teacher notices in time and encourages the slightest impulses of the student to destroy the usual forms of behavior.

The principle of consistency between the requirements of the school, family and the public indicates that the randomness and disorder of pedagogical influences, inconsistency in the requirements made of students by the school, teachers, family and the public are harmful to the cause of education.

The principle of combining direct and parallel pedagogical actions. The essence of parallel action is that, influencing not an individual, but a group (team), the teacher transforms him from an object into a subject of education. At the same time, formally the teacher is only interested in the collective, but in reality he uses it as a tool for working with each individual. Each impact, in accordance with this principle, should be an impact on the team, and vice versa.

Education should be based on a scientific understanding of natural and social processes, consistent with the general laws of development of nature and man. The content, methods and forms of education must take into account the need for age and gender differentiation and the organization of a person’s social experience. Also, education should be based on universal human values ​​and built taking into account the characteristics of ethnic and regional cultures: solve the problem of introducing a person to various layers of culture (everyday, physical, sexual, material, spiritual, political, economic, intellectual, moral, etc.). This determines the importance of implementing the activity approach as a principle of humanistic education.

In general, we can note the general principles of designing the educational process based on humanistic values, which have been increasingly developed in the last decade in Russia: the principle of freedom; the principle of creating a non-violent developmental socio-pedagogical environment; the principle of saturating the life of an educational institution with new content; the principle of a personal approach to all participants in the educational process.

Belarusian State University

State Institute of Management and Social Technologies

Department of Social Work

Test

by subject:Social pedagogy

on the topic:Features of the implementation of the principle of humanism in social pedagogy

2nd year student of group 271-Z

distance learning

Gonchar Dmitry Alexandrovich

Record book number 538302

Introduction

The activities of a social teacher are based on certain principles arising from the laws and characteristics of its organization. These principles include:

1) the principle of socio-historical conditionality. Based on this principle, the source of personal development should be sought in the specific socio-historical and socio-cultural conditions of the development of society, its inherent ideals, values, beliefs, and socially approved norms of behavior. This principle emphasizes the significant role of a specific social (rural, urban) microenvironment in the formation of personality, the need to see sources of intellectual, physical, moral in environmental factors; personality development, features of its unique inner world,

2) the principle of social consistency. It means the need to take into account in social and pedagogical activities traditions passed on from generation to generation, under the influence of which the process of personality formation occurs, national characteristics that make up the psychological make-up of character, the natural inclinations of the individual, passed on by inheritance;

3) the principle of pedagogical integrity. According to this principle, each pedagogical phenomenon must be considered holistically, in its relationship with other processes. Its essence lies in the fact that the most significant advances in knowledge are associated not only with the discovery of the elements of an integral object and the description of its properties, but also with the discovery of the synactive properties of the whole. The principle of integrity does not presuppose the reduction of the complex to the simple, the whole to the part, but the presence of a complete object - personality, environment, society - of properties and qualities that cannot in any way be inherent in its constituent parts. This principle presupposes the unity of moral relations, norms of behavior, organized by the family, school, community and regulated through public opinion, social construction of community residents,

4) the principle of family priority. Allows us to consider the family as the main institution of socialization of the individual, where basic life values, life ideals, norms of behavior, communication, attitudes towards people, nature, and work are laid and formed. Subsequent socialization takes place within the framework of other social structures, the social role of which is reduced to supplementing and adjusting the education received in the family,

5) the principle of humanistic values. Defines the humanistic orientation of social pedagogy, which is based on the predominance of such values ​​as humanism, kindness, mercy, conscientiousness, hard work, honesty, responsibility, social justice,

6) the principle of openness. It assumes the work of social institutions as social and pedagogical systems, the implementation of social and pedagogical functions, the humanization of professional activities, diverse forms of social and pedagogical assistance to those in need,

8) the principle of relying on the spiritual experience of the people, community, and individual. It involves the social educator taking into account, first of all, their mentality as the most important characteristic, a set of certain socio-psychological attitudes, value orientations, features of perception and understanding of reality, reflecting a person’s attitude to the world and determining his choice of behavior in everyday life situations. Mentality integrates all previous sociocultural the experience of an individual, community, people and determines a person’s belonging to a particular social group based on gender, age, nationality, and professional affiliation. Since from this point of view, mentality is a group characteristic, a number of mentalities can be distinguished: national, age, gender, professional; acting as a complex of deep, often unconscious and unreflected personal and group characteristics of a person;

9) the principle of subjective development. The social teacher is not limited to the principle: not only being determines consciousness, but consciousness also determines being. He proceeds from the fact that conscious and unconscious principles are an integral part of human existence in the form of social consciousness and the collective unconscious, or cultural archetypes. There is an inextricable relationship and interdependence between individual and social consciousness. At the same time, in the first stages of an individual’s socialization, the decisive role belongs to social consciousness and the unconscious principle. A selective, subjective attitude to reality, the formation of an “I-position” occurs as subjective development is inextricably linked with a person’s freedom of choice of a social group, values ​​and norms, the culture of other social groups and communities (settlements, nations, peoples, countries, etc.). d.), the ability to contrast one’s own position with the positions of other people.

The principle of humanism

The words "humanism" and "humaneness" have the same origin, from Lat. humanus - “humane”. Humanism is a system of beliefs that recognizes the value of man as an individual, his right to freedom, happiness, development and manifestation of his abilities. This is a system that considers the good of man as the criterion for assessing social phenomena, and equality, justice, and humanity as the desired norm of relations in society. Humanity, humaneness is the ideal of various directions of humanism, its goal is the development of human value abilities, feelings and reason, the highest development of human culture and morality and the corresponding behavior of the individual and his attitude to the world.

The concept of “humanization”, widely used in our time, implies the activities of individuals and human communities to implement humanism as a worldview system, recognition of the value of a person as an individual, his right to free development and manifestation of his abilities, the affirmation of human good as a criterion for assessing social relations.

The concept of humanism develops in conjunction with the concept of “man”. In the modern definition of humanism, we return to the philosophical, psychological, pedagogical humanistic traditions (N. Berdyaev, V. Solovyov, V. Vernadsky, J. Piaget, K. Rogers, K. Ushinsky, V. Sukhomlinsky, etc.), according to which the essence human life has never been reduced only to biological or social aspects; it is always filled with spiritual relationships.

The ideas of humanism in pedagogy and social pedagogy reached their greatest flowering during the Renaissance, although the ideas of humanistic education can be traced in the statements of ancient philosophers (Socrates, Plato, Aristotle, etc.).

The ideal of humanistic education was a free, comprehensively developed personality. In the writings of Thomas More (1478-1535), Francois Rabelais (1483-1536), Michel Montaigne (1533-1592) and others, the content of education was revealed and attempts were made to understand the essence and means of humanistic education: from instruction and example to self-analysis and self-education. What humanist educators had in common was their view of man, his nature and upbringing. According to M. Montaigne, a child, first of all, needs to be raised as an enlightened person; since the worst vices arise at a very tender age, mistakes in family education must be avoided; It is not enough that upbringing does not spoil children; it is necessary that it changes the child for the better, that pupils strive for self-knowledge and self-improvement, that they be able to do everything without exception, but love to do only good things.

From the standpoint of modern humanism, the good of man is a criterion for assessing all social phenomena of reality. Humanism reflects social reality from the point of view of not what is, but what should be, and makes high demands on society and its individual representatives for a worthy, respectful attitude towards a person, recognizing him as the highest value on earth.

The modern concept of humanism in pedagogy and social pedagogy reflects the process of updating education based on the values ​​of universal and national culture, the focus on educating individuals with high intellectual, moral and physical values.

Humanistic ideas in social pedagogy require special attention if children with developmental disabilities are in the field of view. This was especially clearly reflected in his works by A.V. Suvorov. Considering the concept of humanism, he compares it with the concepts of mercy and charity. Mercy is the willingness to help someone or forgive someone out of compassion and philanthropy; charity is an activity aimed at providing free assistance to a person in need.

It would seem that in relation to people who have developmental disabilities, a humane society should show concern in the form of charity and mercy. However, in his works A.V. Suvorov assesses these manifestations of society differently. He understands mercy towards a disabled person as pity. Humanism is sympathy for him as a person who finds himself in a slightly more difficult situation than other people.

"Mercy- this is one-sided guardianship of a disabled person, turning him into an object of service. Thus, the disabled person is deprived of all rights, except one - the “right” to gratitude for a good deed, for the fact that out of “mercy” he is allowed to physically exist. Humanism is a joint (those who help and those who need help) understanding and solving all emerging problems. Charity, in his opinion, actually separates people with disabilities and non-disabled people: “they” - the big world of normal people and “we” - the wretched little world of disabled people, universal culture and the disabled subculture.

Humanism- on the contrary, it is integration, unification. The merging of all people in one universal human collective, where everyone, temporarily or permanently, may have any difficulties or problems, regardless of what kind of person it is. Only the solution to these problems can occur in different ways, taking into account the characteristics of a particular person. Humanism is a fundamental recognition of the equality of all and personal fullness, carried out in spite of, but taking into account certain deviations.

Thus, according to A.V. Suvorov, a disabled person is perceived by mercy as a passive object of service, but in the case of humanism - as an active and even the main solver of his own problems with the help and mutual assistance of others.

Unfortunately, in our society it is common to treat a disabled person as a person who needs mercy. This attitude of society towards people with problems, indeed, distinguishes them into a special group, at the same time it forms a certain, dependent psychology in these people themselves, focused on receiving any privileges, benefits, or charity from society and specific people.

A humane attitude towards this category of people requires, first of all, a decent, equal attitude towards them, in which mercy can and should act as help in overcoming the difficulties that arise for a disabled person.

The same can be applied to children with deviant behavior. Such children evoke feelings of pity and compassion among the majority of the population, and therefore the first desire is to show charity. It is no coincidence that children who end up in reception centers (temporary isolation centers for children) expect from each visit from adults what gifts they will bring. And this is what society’s activities are aimed at. Representatives of various faiths, representatives of government agencies, and simply citizens who want to help such children, first of all, provide them with financial assistance, while a humane attitude towards these children requires respect for them, recognition of their human dignity, and a search for ways to help them overcome their problems. A humane attitude towards children includes love for them, interest in their fate, optimistic faith in the child’s abilities, communication with children based on trust, absence of direct coercion, priority of positive stimulation, and tolerance of children’s shortcomings. A humane attitude presupposes respect for the child’s right to free choice, error, and his own point of view.

So, the principle of humanism in social pedagogy assumes the recognition of the value of a person as an individual, his rights to freedom, happiness, protection and protection of life, health, the creation of conditions for the development of a person, his creative potential, inclinations, abilities, assisting him in life self-determination, integration him into society, full self-realization in this society. The principle of humanism requires compliance with the following rules:

1. decent attitude of society towards all people, regardless of what physical, material, social situation they are in;

3. helping a person with problems develop respect for himself and the people around him, the formation of the “I myself” position, the desire to solve his problems himself;

4. understanding of mercy as the first step of humanism, which should be based not on pity and sympathy, but on the desire to help people integrate them into society, based on the position: society is open to people and people are open to society;

5. the desire not to separate people with problems into special groups and not to separate them from normal people; If we want to prepare disabled people for life among healthy people, a system of communication between such people and other people must be thought out.

Conclusion

The level of spiritual and moral development is an important indicator of the manifestation of an individual’s subjectivity and individuality. The higher it is, the less effective are the social and pedagogical methods of external influence on it. In this case, the social teacher can only correct and direct individual activity.

The goals, objectives, functions and principles of a social teacher and his activities are not once and for all defined and unambiguous, the same in different situations and areas. They vary depending on the profile, specialization of social and pedagogical work and may even be contrasting in different social and pedagogical services.

List of used literature

1. Levko A.I. Social pedagogy: Proc. allowance. – Mn.: Unitary Enterprise “ICTs of the Ministry of Finance”, 2003 – 341s

2. Mudrik A.V. Social pedagogy. M., 1991

3. Lishin O.V. Pedagogical psychology of education. - M., 1990.

4. Social pedagogy: Course of lectures / Ed. M.A. Galaguzova - M., 2000.

5. Social pedagogy: Educational and methodological complex. 1 hour / Comp. E.A. Konavalchik. – Mn.: BSU, 2002 – 238 p.

Introduction

The principles are an integral part of the methodology and represent basic theoretical principles that objectively reflect the essence, fundamental laws of teaching, upbringing, comprehensive personal development, society’s attitude to this process, the measure of interaction between the teacher and students. The principles serve as a guide for designing practice and professional development of technologies in accordance with the goals of adaptive physical culture.

Based on the study of modern principles of a philosophical and ideological nature that determine the strategic path of development of an individual’s physical culture, three levels of principles of adaptive physical culture have been developed: social, general methodological and special methodological principles.

Social principles

Social principles reflect the pedagogical determinants of the cultural and spiritual development of the individual and society as a whole, including people with disabilities and people with limited functionality, as well as existing contradictions.

The principle of humanistic orientation

Modern trends in the humanization of physical education involve a change in the guidelines of national policy from “preparation of a healthy and physically developed population” to the preparation of each individual personally. In accordance with the new paradigm of education, the interests of individual development are primary, and society is secondary, but the more developed the individual, the higher the intellectual potential of the entire society.

This concept expresses the humanistic ideology, personal orientation towards the values ​​of physical culture of each of its members. In the Law of the Russian Federation on Education, the idea of ​​universal human values ​​and humanism runs like a red thread through all provisions. Since people with disabilities and disabled people are members of the same community, this idea extends to them with equal rights of implementation.

The humanistic attitude of society towards the personality of a disabled person is still in a transitional stage, at the stage of searching for positive solutions. This concerns education, employment, socialization, creating conditions for an equal personality, and economic independence. This is illustrated by the study of I.M. Bgazhnokova and A.N. Gamayunova (1997), who, for the purpose of social adaptation of orphans with intellectual disabilities, studied public opinion about this category of people and the willingness of the population to accept them as equal members of society. More than half of the respondents believe that mentally retarded people should be limited in their right to vote and be elected to government bodies, 42% of respondents denied mentally retarded people the opportunity to work in regular labor groups, and 43% categorically deny the right to start a family and have children.

Considering that the majority of orphans and graduates of special orphanages do not have prospects for an individual place of residence, reliable employment in the absence of life experience in conditions of isolated living in boarding institutions. Then the statistical figures become understandable and explainable: every third child in an orphanage is homeless, every fifth is a criminal, every tenth commits suicide (according to the Russian Children's Fund in 1993).

The category of disabled children, deprived of parents or guardianship, belongs to the most disadvantaged part of society. This information cannot but disturb society and the state. But the solution to these problems lies not only in the area of ​​reforming socio-economic relations in the country, guaranteeing material security and social protection, but also the willingness of society to understand and share the personal problems of people with developmental disabilities. It becomes quite obvious that this category of people experiences the greatest lack of humane treatment of themselves.

Adaptive physical culture, using the natural human need for movement, play, emotions, communication, has a high potential for impact on various spheres of life, creating conditions for the realization of true humanism in relation to people with disabilities and people with limited functionality.

The principle of humanistic orientation in adaptive physical culture means:

• · creation of equal conditions in physical exercise classes; recognition of the value of each individual, regardless of physical and mental abilities, developmental delays, and characterological characteristics;
• · purely individual bodily improvement, focused on revealing the potential capabilities of physical, mental, spiritual development and self-development of the individual;
• · freedom to choose available forms of physical activity in the process of educational, leisure, labor, sports activities in collective, individual, family, and independent activities, oriented towards a healthy lifestyle.

The implementation of this principle is carried out by the following pedagogical approaches:

• - focus on personal development, i.e. formation of goals, motives for activity that encourage the satisfaction of the needs of self-realization, cognitive, motor, aesthetic activity, emotional security during physical exercise;
• - ethics of relationships, democratic style of leadership and communication, manifestation of trust, attention, sensitivity, empathy, faith in spiritual and physical strength;
• - variability of pedagogical influences in accordance with individual physical and mental capabilities, taking into account the state of the individual “here and now”.