"" In human gyans, it is impossible to understand anyone's knowledge of human and human nature.

V. Gumboldt

Concepts: Epistemology, Ontology, Science, Determinism, Gnoseology, Reduction, Valeology, Human Ecology, Social Ecology, Existentialism, Existence, Pragmatism, Man

The concept of "man" and his interpretation

V. Frankl, asking himself a question: "What is a person?", I answered it like this: "This is a creature that gas cameras invented, but this is a creature that went into these gas chambers with proudly raised head and prayer on the mouth. one .

There are many different approaches to the disclosure of the definition of "Man." A person is an individual, which is not only a person, but also possessing the physiology, an anatomical structure, physiology, social role and the status, expressing and transmitting culture. V.S. Solovyov, a person is a unique, ever-changing combination of biological (physical) and mental, which in its highest unity forms consciousness capable of thinking, its own and (possibly) divine acts. You can give many more human definitions, but none of them will give a comprehensive essential characteristics of the phenomenon called "man."

A person in philosophical anthropology is considered as a free - independent-independent (capable of self-determination, the implementation of individual selection and self-realization), creatively affecting an objective reality.

Freedom is one of the essential characteristics of human being. In a substantial plan, it includes self-development, self-determination, self-knowledge, self-removal and other "self", inherent in man, which is relevant in the development of problems of its development and education.

The problems of a person are in the field of view of the whole system of sciences or scientific directions. A person can be represented as a biochemical substrate, and as a psychophysiological system, and as a subject of the present-present future. The multifaceted personality phenometer, the individual reflects the objectively existing manifestation of manifestations of a person. A problematic approach to the understanding of a person, according to V.I. Vernadsky, allows you to see it in different sociocultural and sociobiological measurements.

When considering a person with modern scientific positions, it is impossible not to take into account the complex interconnection and interdependence of the set of genetically determined biological programs that make up the basis of not only individual behavioral reactions, but also the entire mental activity of a person as a whole.

A steadily growing interest in man noticeably actualizes the role and importance of pedagogical science. Even 200 years ago, I. Kant in his "anthropology of a pragmatic point of view" took an attempt to create in some kind of a trial sample of benefits at the course "Human studies", satisfying the three main characteristics: anthropocentricity, integitivity and pragmaticity.

The contemporary public consciousness is increasingly approved by the idea that humanity is on a steep fracture. This is evidenced by not only the exacerbated political, economic and social cataclyms of the leaving in the history of the twentieth century, but also a global crisis expressed in an impending environmental catastrophe, exhaustion of natural resources, deterioration of the physical and mental, human health (drug addiction, alcoholism, SPID, etc. d.). In ethic conditions, there is an objective process of searching for a new type that is among the people, a new common device, a new status of a person in the world around him. Requires comprehension and analysis of a person in recent years, attempts to formulate a generalized paradigm of human existence.

The international scientific program to study the human genome has been successfully implemented, practical cloning of mammals; Huge success reached surgery, in particular, on reconstruction and transplantation of various human organs. They received a powerful acceleration of the direction of environmental studies, both both globally and in the field of human ecology. It turns out that the ecological imperative requires creation, and in fairly short time, moral imperative, i.e., the new nature of the relationship of people among themselves and with nature.

A lot of human psyche data has been accumulated in different manifestations. It is especially valuable that the attention of scientists is focused on studying the conjugation of mental and physiological conditions. Now, more than ever before, it becomes obvious that in the process of ontogenesis, a person is issued a variety of, biologically deterministic social behavioral programs. The mechanisms for the implementation of these programs, especially the socialization of children and adolescents, the role of family, training and education in this processes deserve close attention. PC. Anokhin believed that much of what was considered specifically human, purchased after birth, actually contained in its genetics and harvested in the form of fixed ratios of nerve structures. The brain is targeting, according to modern genetics, in all parts, up to the thinnest biochemical, molaomocular processes, adapted to speech and thought processes, i.e. Man at birth potentially has all the necessary specifically human forms of behavior. Thus, we are talking about the hearing role of inherited programs in human behavior.

New facts and approaches are forced to look at the truth of some fundamental ideas that have developed in the psychology and physiology of higher nervous activity. So, according to one of them, the sensations arise only in response to the action of irritants, and the feeling in the absence of such a psychological anomaly. The phenomenon of phantom limbs, as well as visual and auditory phantoms, testifies to the insolvency of this statement. The presence of phantoms in people devoid of limbs from birth or lost them at an early age indicates that neural networks responsible for the perception of the body and its individual parts originally exist in the brain.

A person has a fairly wide set of congenital programs. The ontogenetic development of the individual can be attributed to the most difficult program of the individual, including the unambiguous process of its aging, and the program of sexual dimorphism. The full implementation of these programs is possible only with deep social consolidation. However, emphasizing the importance of the presence of newborn basic, launcher innate behavioral programs, scientists completely exclude the existence of initially congenital subject-meaningful, semantic structures of the psyche.

The finally decorated human psyche characterizes the following signs:

· Social and historical nature, expressed in the fact that the quality of consciousness man acquires only in the process of socialization, "(which the laws of thinking are the universal laws of functioning and the development of aggregate human knowledge, that the carrier of this knowledge is society;

· Goaling and foresight, concluding in anticipation by a person's results;

· Abstraction, i.e. The ability to allocate the main thing, the essential, necessary, general, distracting from a random, second-foam;

· The selectivity expressed in the fact that a person implements not only a species program, but also its own, creating models of the desired future;

· Activity, creative character - the ability to create, material and ideal structures that do not have analogues in reality;

· Self-regulation, control - the ability to adjust activities with respect to its end result, the satisfaction of human needs;

· Universality (spinosa determined consciousness as a free, active, universal movement in the form of things and characterized such a movement as a way of existence of a thinking body);

· Long form of existence, representation (it is known that hegel defined the language as a cash being of consciousness. The latter condition of its functioning has a special mental structure - the second signal system, it);

· Reflection, self-consciousness - the ability to allocate yourself from the medium to yourself like this, draw up your own image, give self-esteem, analyze your own thinking, deprive your own capabilities and prospects, develop the theory of thinking about thinking, not just know, and know what you know;

· Ideal as a concentrated, systemic characteristic of co-knowledge, which includes all other definitions and give them new quality (Y. Salov, Y. Tyunnikov)

Important is the study of the ratio of individual and public in human nature. The person is organic belongs to society, to the human community. The very appearance of Noto Sapiens, according to modern science, is due to the transformation of the herd of anthropoids, where biological laws ruled, in human society, where socio-moral laws are operating. The most important conditions for the conservation and development of both the species "Homo Sapiens and a separate individual was observing moral taboo and following the sociocultural experience of previous generations.

It was in society that a person was able to realize his potential opportunities. Thus, the human activity as a living being turned into a socially significant ability to productive activities, to the preservation and creation of culture. Dynamic and plasticity - in the ability to navigate the other, change in its presence, test empathy. The readiness for the perception of human speech is in sociability, in the ability to constructive dialogue, to the exchange of ideas, values, experience, knowledge, etc.

An intelligent ancient man made a socio-historical way of existence.

Under reason, the ability of a person to realize not only the world, but also himself in it: its being in time and space; the ability to fix their awareness of peace and self; The desire for self-analysis, self-criticism, self-assessment, goaling and planning of its livelihoods, i.e., self-consciousness, reflection.

A specific feature of a person is his spirituality.

Spirituality is the highest level of development and self-regulation of a mature personality, on which the highest human values \u200b\u200bare becoming the main benchmarks. Under the spirituality understand also:

· Individual abilities for world and self-imministration,

· Personal focus on the actions "for others",

· Search by moral absolutes.

C Christian point of view under spirituality means the conjugacy of a person in his, the highest aspirations with God. Spirituality is manifested in the latitude of views, erudition, culture, the general development of the individual; In cardios, kindness, sincerity, openness in relations with other people. A long crisis of spirituality leads to degradation of the person.

A person is a developing creature in a developing world, therefore it is immanently inherent creativity - the ability to change u conversion. A person always (consciously or unconsciously) seeks to "remake everything around him" by himself ", assimilating the environment; and this, in turn, contributes to his own change, individual development. Creativity is found in its ability to create a new one in all areas of their lives. , including in class art. It manifests every day and in the fact that V.A: Petrovsky calls "the ability to spend responsibly go beyond the boundaries of the pre-installed" (starting from curious and ending with social innovations), as well as in the unpredictability of behavior not only individuals, but also social "groups and whole nations.

The social and historical way of being, spirituality and creativity make a person with the real force, the most significant component of society and the universe.

One of the main characteristics of a person is its integrity. L. Feyerbach saw the integrity of a person in the fact that he is a living creation, characterized by the unity of material, sensual, spiritual and rational effective existence. In any emotional manifestation of a person, the state of his physical and mental health, the development of will and intellect, genetic features and commitment to certain values \u200b\u200band meanings, and the like, revealed. Classic ideas O man developed by V.I. Vernadsky, N.I. Vavilov, K.E. Tsiolkovsky and others are reduced to the fact that a person's phenomenon should be considered as a fundamental sociogenic integrity.

The integrity of the person is revealed through its inconsistency. ON THE. Berdyaev wrote that a person could learn himself "from above and below," from the Divine and from the demonic in himself. And it can do this because it is a dual and controversial being, the creature is highly polarized, god-like and animated. High and low, free and slave, capable of lifting and falling, to great love and victim and to great cruelty and infinite egoism. "

Following V. I. Maksakova, consider the main contradictions of human nature.

1. A person is focused on the following public stereotypes and installations, even in complete loneliness, but he always retains its autonomy. Never one is absorbed by society completely.

2. Freedom is one of the highest values \u200b\u200bof man. The inner freedom of a man is manifested in his imagination, creativity, dreams, that it is impossible to take away from him. Achieving complete independence from other people, withdrawing responsibility to them and for them, does not make a person happy.

3. A person, remaining a material being, seeks to know and comprehend the highest values, ideal installations.

4. The laws for which a person lives, often lead to a collision of rational and emotional, feasibility and humanity.

5. The person, being a particle of the Universe, does not turn in his awareness to the "insignificant creature." The feeling of self-esteem and the need in respect is preserved in it even in the most destroying and degrading situations, and if they are not preserved, the personality is destroyed.

6. The person is a social and cannot live out of communication with other people, but he gets tired of permanent communication and strives for solitude, loneliness.

7. The development of a person is influenced by the factors that determine the natural changes in its formation and random, which may be at some stage to be decisive and determining unpredictability in the results of development.

8. Man conservative and revolutionary, traditional and creative at the same time. He strives for stability and stability, but it is monotony and routine.

9. A person can exercise non-adaptive (overtoo) activity, which is expressed in his ability to rise above the level of the requirements of the situation, set goals, excessive in terms of the main task, overcoming external and internal restrictions. A person knows that the choice he does may be paid by disappointment or disruption, but this does not stop him in achieving the goal (V.A. Petrovsky). There are many examples: practically, the life of any great person, passing people with extreme activities, etc.

The contradiction, considered K. Yaspers, is the insurmountable incentive who encourages a person to creasing. Such a creative function is performed by contradictions, characteristic of any types of experience, experience, thinking. The inconsistency of human nature always puts it before choosing. Only a person who has chosen, i.e. The one in whose nature was established and the decision was made, is a person, but a true, existential sense.

The development of man and in phylogenesis, and in ontogenesis - the process is multifactorial. The most significant, permanent factors of the development of a person are recognized:

· Cosmos state, sun activity, natural factors, phenomena, cycles;

· Genetic programs;

· Sociocultural living conditions of generations of people and a particular person;

· Specific human activity, fundamentally different from the activity of all living things.

These factors accompany the person from birth, but at first they are outside of his conscious influence. Evolving, a person gets all great opportunities to influence them - increase or decrease their degree of significance for its development.

The largest researcher of the problem of man was a French biologist and humanist P. Teyar de Charden. The most fully, he outlined his views in the book "Phenomenon of Man", PoshithschiShi understand what nature and origin of a person, the meaning of being, the holistic characteristics of it as biological and at the same time a surrender, conscious creature. Teyar Far Sharden draws attention to the paradoxical fact that the science in his images of the University still did not find the place to the person. "Physics managed to temporarily outline the world of the atom. Biology has managed to bring some order in the designs of life. Relying on physics and biology, anthropology, in turn, somehow explains the structure of the human body and some mechanisms of its physiology. But the portrait obtained by combining all these features is clearly not true. An insignificant morphological jump and at the same time an incredible shock of the spheres of life is the entire paradox of a person. "

The meaning and purpose of the human existence of Teyar de Chandin see the following: the man like "the axis and the peak of evolution" clearly reveals what initially, at least if possible, inherent in all matter, i.e. The person is a complex, deploying "microcosm" containing all the potential of space. Thus, there is a conclusion: since in a person everything concentrates everything that we will know, we will inevitably come to the science of a person: the person's comprehension is the key to the disclosure of the species of nature, evolving space.

A certain contribution to the understanding of the phenomenon of a person makes its creative model H. Ortega-I-Gasnet. One of the fundamental provisions of this model is formulated as follows: "I exist with my world and in my world." A person is unity with its medium (i.e. peace); The personality of man, his "I" in integrity, contains the surrounding reality. According to Ortega, the philosophical tradition is rich in numerous attempts to give a response to the question: who is a person? However, they all have one disadvantage: consider a person-subject in opposition to the surrounding external world. In this separation (introduced by the E-Decartes) Ortega and sees a misunderstanding of a principled nature, since it is impossible; Neither ontologically, nor methodologically separate, considering a person, subject from the object. An attempt to do this leads to the disappearance of human specifics.

One of the fundamental provisions of the Ortegov model of a person is autonomous human activity. If the activity of animals is a short response to the impulses running out of the environment, then human life is not a series of reactions unambiguously subordinate to the impending situations, it is a series of autonomous elections.

In philosophy, in the process of historical understanding of nature and the essence of man, several main directions have developed.

1. The theocentrist understanding of a person whose essence is that the origin, nature, the target destination and the whole person's life is predetermined by God (Augustine Blessed, Thomas Akvinsky, V.S. Soloviev, etc.).

2. The person is the "focus" of the social system, its reflection. In this approach, the subject reality is not a separate person, but all of humanity. A separate person here takes only a functional place in a rigidly specified social system. It is differentiated and is represented only as a social system function. So, the American sociologist J. MID believed that a person is fully formed in the process of interaction with the social environment. K. Marx argued that the natural basis is only a prerequisite of a person, his essence is that it is a totality of all public relations "(Aristotle, L. Feyerbach, F. Engels, etc.).

3. A person is seen as biologically insufficient Great. His inaccessibility live in the environment forced him to create an artificial habitat: human culture. There are other biologists of human nature interpretations. In particular, leading to the idea that man is a symbolic animal. The moral-naturalistic dualism I. Kant in the understanding of a person is recognition of a person as a natural being, but endowed with moral freedom (Sh. Montcape, J. Lameter, P. Golbach, A. Gelegin, E. Kassirer, etc.).

4. Irrationalistic views of the subjective idealietic sense. Irrationapists The basis of the explanation of the nature and essence of the person put his psyche, emotions, instincts, reflexes and other subconscious factors (A. Shopenhauer, F. Nietzsche, S. Kierkegore, etc.).

5. Cultural and anthropological approach. The main thing is that distinguishes a person from animals - the ability to create, form a culture and be its carrier. So the ideologist of this approach E. Rothakker believes. Culture is the main factor in the allocation of a person from the animal world.

These approaches do not exhaust all existing philosophical interpretations of human understanding. The diversity of approaches only confirms the fact of meaningfulness, the uniqueness and mystery of the human essence.

Despite the many characteristics of a person, a pedagogical view of his nature, many researchers are considered somewhat different. Comparing various pedagogical theories and concepts, V.V. Davydov showed; That common for them is the concept of "a person acting as a sample of these pedagogical systems. The concept of "man" is the image that should be obtained in the pro-process of education. "

Questions and tasks

1. How did you understand what kind of person is?

2. List the signs that characterize the human psyche, and explain each of them.

3. How do you think they relate individual and public in nature?

4. What do you understand under the wiseness of a person?

5. Call and explain the main features of a person who allocate him from the whole living world.

6. What does the contradiction of a person manifest? Why is his inconsistency is a confirmation of its integrity?

Man as a subject of knowledge

Know yourself...

Socrates

Man as a subject of philosophy

Man is an eternal mystery. It seems that we know everything about him, but it is worth thinking - and the abyss of the incomprehensible, inexplicable. And while a person lives, he is doomed to know himself, because no matter how hard the world was and infinite, the most important thing in it for a person is he himself.

Why do you need knowledge about a person. "In order to live. The more we learn about each other, the easier it is to find any language, avoid conflicts. The more we know about our body, the easier it is to save it from diseases. The better we deal with our soul, the more successful We manage your desires and actions. By learning a person, we will simultaneously comprehend the laws of nature, because in it, as in the highest manifestation of life on Earth, its entire variety reflects.

But a person has something that is no longer anywhere innature, consciousness. And, penetrating into his secrets, we will learn not only about our capabilities, about our future, but also about incomprehensible as the outer unity of the mind. After all, a person embodies in itself not only the laws of the earth, but also space.

. Is it possible to know a person to the end?No, the person himself will not know entirely. To get an exhaustive knowledge of some system, you need to go beyond her frame, look at it as if on top. A person cannot go beyond himself. He studies himself as if "in pieces", but always from the field of surveillance, some part of His very, first of all, which is observed.

Man is always more than his knowledge of himself. New human practices appear with the development of science. But no matter how perfect they were, people invent them, because the programs are

these funds are limited to the level of intellectual maturity of a person.

Is it possible to understand a person to the end? BUTthis is another question. How often people can not explain their own actions! How often do we know what one or another person will do, but we cannot explain where this knowledge came from! How often we feelthe pain and the joy of others, not even thinking about the nature of these ideas.

And the fact is that not everyone in man is amenable to rational explanation. Many communications, even in the body, not to mention the emotionally sensual sphere, about the subconscious, do not fit into any logical laws and cannot be expressed by words. Therefore, a person is small find out,its necessary feel.All this together and is called understanding. And we can safely say that every person is able to understand himself and the other. Until the end? No one knows because in understanding is fixed holisticpresentation of a person.

Holistic - this does not mean everything. Integrity is an internal unity of the object, its autonomy, independence, derivatives of the environment, as well as an object itself with such properties. In philosophy, the concept of integrity is closer with the concept of essence. Thus, the task of a holistic perception of a person can be interpreted as the task of comprehending its essence.

The difference of human philosophy from other sciences studying him is that it connects the most common knowledgeabout man with intuitive comprehension of his essence. Philosophy should not just learn a person - she should worn outhis.

Man as a subject of concrete sciences

Human studies many sciences. This is not surprising, because people are very interesting in themselves. But these are sufficiently isolated from each other, each of them has its subject only some one side in the manifold of human manifestations. However, for a holistic idea of \u200b\u200ba person's knowledge made by specific sciences,

What is this science and how do they represent a person?Let's call some of them.

Anthropology - Science on the origin and evolution of a person, the formation of human races and normal variations of the physiological structure of a person. It was formed as science in the middle of the XIX century. It is distinguished by morphology, anthropogenesis theory, misunderstanding.

Biology of a person and a complex of medical and biological disciplines lin study physiological, biochemical, genetic factors

rye affecting the variations and structure of the human body. Medicine, strictly speaking, is not science. This is a complex of scientific disciplines and a field of practical activity aimed at preserving and promoting people's health, prevention and treatment of diseases. It developed by experienced, ahead of the theory (scientific medicine) begins with the middle of the XIX century. The holistic concept of a person in medicine is absent.

Psychology (General, age, social, medical, etc.) - the science of mental reflection of reality in the process of human activity and animal behavior. Significant knowledge of mental activity is possible only on the basis of a good experimental base, although in the history of psychology there was a stage when contemplation was the main method. As a science, psychology has formed in the middle of the XIX century, although the teachings of the psychological sense have an ancient nature.

Social sciencies - This is a complex of disciplines that are studied by the public manifestations of a person. This is sociology, political science, lawwork, ethics, aesthetics, economic sciences (not all), etc. Each of them focuses on some particular sphere of human activity. The beginning of the structuring of social theories can be considered the middle of the XIX century. (The emergence of positive sociology).

When characterizing the complex of sciences about a person, it is immediately found that each of them takes only a certain cut of human being, without considering a person as a whole. Interestingly, they are all structured as scientific disciplines in the middle of the XIX century. But this similarity ends. Interdisciplinary bonds between human sciences are extremely weak.

Involuntarily recalls the parable of the blinders, who were asked to tell what an elephant. One touched the leg of the elephant and said: "This is a pillar." The other took the tail and said: "This is a rope." The third endowed a trunk and noticed: "This is a pipe." So in the sciences of man. A psychologist will tell about a person: this is a soul. The teacher will notice that a person is an object of education. And many doctors so until the end of life and believe that man- this is a patient.

What place is the science of man in the structure of knowledge?The science of man in our time claim the role of the leader in the system of scientific knowledge.

It should be noted here that in different periods of history the role of the leader was performed by different disciplines. It was originally a mechanic (new time), then - physics and chemistry (beginning of the XX century), then biology and the whole cycle of biological disciplines came to first place (such a situation is maintained by n now), but at present, human scientific priority is acquired Disciplines whose nomenclature is constantly expanding. What is it

related? First of all, with the objective need of society, what we still will tell, and also with the fact that the data of the sciences have accumulated a fairly large material that needs a generalization.

Why is there still no such generalization?As already mentioned, a person will never know himself to the end. But even if it is not possible to fully know a person, then have a holistic representation made up of the data we have, you can and need.

And here you have new difficulties. First, this is a lack of empirical data in some sciences. So, for example, a human genetics is a domain of knowledge, where empirical data is accumulated by decades, therefore, the questions set by one scientists will have to answer their grandchildren.

Secondly, the formation of a holistic understanding of a person is hampered by the uneven development of private sciences. The colossal material accumulated, for example, anthropology and ethnography, sometimes lies without movement, because it needs interpretation in terms of human biology, and it is just beginning its formation. Recall, at least, information on the biology of a person, which is aware of the general biology of a medical university and compare their volume with knowledge of history courses or cultural studies, which are studied in parallel.

Treps, to form a holistic understanding of a person, a certain methodological base is needed. We have already said that you can approach the creation of a person's portrait in different ways. But what approach is correct? What will bring the greatest success? This is not yet clarified.

Go to the man "from nature" or "from the Spirit"? Look at him as part of the cosmos or the very considered microcosm?

To fold the picture from the data of individual life or from the general one that is inherent to each generation? Only having clear methodological installations can be answered with these questions. That is why the philosophical synthesis of knowledge of man is preferred. But on the basis of which philosophical system is it possible? Apparently, there must be a separate system, namely - philosophy of man.

Man is a subject of study as sciences about nature (natural science) and sciences about the spirit (humanitarian and social knowledge). There is a continuous dialogue on human problem, the exchange of information, theoretical models, methods, etc. is carried out between natural and humanitarian knowledge.

Central place in the complex of natural-scientific disciplines about man occupies Anthropology, the main subject of its study - anthroposocyogenesis, i.e., the origin of man and society (6.2, 6.3). To solve their own problems, anthropology attracts data of embryology, primatology, geology and archeology, ethnography, linguistics, etc.

The ratio of biological, psychological and social in humans, as well as the biological basis of social activities is considered by sociobiology and ethology (6.8).

Studying the human psyche, the ratio of the conscious and unconscious, peculiarities of mental functioning, etc. - the field of psychology, within which there are many independent areas and schools (6.4, 6.5).

The problem of the consciousness and brain ratio, which also performs one of the natural scientific studies of a person, is at the junction of psychology, neurophysiology and philosophy (7.7).

Man as part of wildlife, the nature of its interactions with the biosphere is the subject of consideration of ecology and disciplines close to it (5.8).

Thus, it can be definitely argued that the human problem has an interdisciplinary nature, and a modern naturally scientific view per person is a comprehensive and multidimensional knowledge obtained within various disciplines. A holistic view of a person, its essence and nature is also impossible without attracting data to humanitarian and social knowledge and philosophy.

22. In the literal translation, the term "biosphere" means the sphere of life and in this sense, it was first introduced into science in 1875 by the Austrian geologist and the paleontologist Eduard Züss (1831 - 1914). However, long before that, under other names, in particular the "space of life", "picture of nature", "Living Earth Shell", etc., its content was considered by many other naturalists.

Initially, all these terms implied only the combination of living organisms living on our planet, although sometimes their connection was indicated with geographic, geological and cosmic processes, but at the same time attention was paid to the dependence of wildlife from the strength and substances of inorganic nature. Even by the term of the term "biosphere" E.Zyuss in his book "Lick Earth", published after almost thirty years after the introduction of the term (1909), did not notice the reverse effect of the biosphere and determined it as "the totality of organisms, limited in space and time and inhabited on the surface of the earth. "

The first of biologists who clearly pointed out the enormous role of living organisms in the formation of the earth's crust, was J.B. Lamarc (1744 - 1829). He emphasized that all substances on the surface of the globe and the generators of his bark were formed due to the activities of the living results of this approach immediately affected the study of the general problems of the effects of biotic, or alive, factors for abiotic, or physical conditions. So, it turned out, for example, that the composition of seawater is largely determined by the activity of marine organisms. Plants living on sandy soil significantly change its structure. Live organisms control even the composition of our atmosphere. The number of such examples is easy to increase, and they all testify to the presence of feedback between the living and inanimate nature, as a result of which the living substance significantly changes the face of our Earth. Thus, the biosphere cannot be considered in the separation from inanimate nature, from which it, on the one hand depends, and on the other - herself affects it. Therefore, the task arises before naturalists, it is specifically to investigate how the living substance affects the physicochemical and geological processes occurring on the surface of the Earth and in the earth's crust. Only a similar approach can give a clear and deep idea of \u200b\u200bthe concept of the biosphere. Such a task was just an outstanding Russian scientist Vladimir Ivanovich Vernadsky (1863 - 1945).

Biosphere and man

Modern person formed about 30-40 thousand years ago. From this time, the evolution of the biosphere began to act a new factor - anthropogenic.

The first culture created by man - Paleolithic (Stone Age) continued approximately 20-30-3 thousand years old!?! She coincided with a long period for today, Kansas University's specialists concluded that these events have extraterrestrial factors. Their idea is based on the fact that all the stars both in our galaxy and the universe are not at all at regular points, but move around a center, for example, the center of the Galaxy. In the process of their movement, they can pass through any zones with unfavorable conditions, high radiation.

Our solar system is also not in this case an exception - it also rotates around the center of the Galaxy, and the period of its appeal is 64 million years, that is, almost as much as biodiversity cycles on Earth occupy.

Scientists say that our Galaxy Milky Way has a gravitational dependence on a galaxic cluster located at a distance of 50 million light years. According to Adrian Melotta and Mikhail Medvedev, the Astronomers of the University of Kansas, in the process of movement these objects inevitably come closer, which leads to strong gravitational violations, as a result of which the orbits of the planets may even change.

As a suggestion of scientists, as a result of periodic convergence and gravitational deviations acting on Earth occur. As a result of these changes, the radiation background increases, and as a result of the fact that the planet can slightly change its orbit on Earth can significantly change the climate, which actually could lead to mass extinctions of animals in the history of our planet.

On the way to the noosphere

In the modern world, the concept of "biosphere" receives a different interpretation - as a planetary phenomenon of a cosmic nature.

A new understanding of the biosphere has become possible due to the achievements of science, proclaiming the unity of the biosphere and humanity, the unity of the human race, the planetary nature of human activity and its commensurability with geological processes. Such an understanding contributes to an unprecedented flourishing ("explosion) of science and technology, the development of democratic forms of the human dormitory and the desire for the peace of the peoples of the planet.

The doctrine of the transition of the biosphere in the nosphere is the top of the scientific and philosophical creativity V. I. Vernadsky. Back in 1926, he wrote that "the biosphere established during the entire geological time, which established in its equilibriums, begins to change continuously and deeper under the influence of the activities of mankind." This is the Earth's Biosphere, modified and transformed in the name and for the benefit of mankind, he called the Noosphere.

The concept of the noosphere as a modern stage, a geologically experienced by the biosphere (in trans. With ancient Greek. Noos - Mind, that is, the sphere of the mind), introduced in 1927 the French mathematician and philosopher E. Lerua (1870 - 1954) in his lectures in Paris . E. Lerua emphasized that she came to such an interpretation of the biosphere along with his friend, the largest geologist and the paleontologist Chain (1881 - 1955).

What is noosphere? In 1945, V. I. Vernadsky wrote in one of his scientific papers: "Now, in the XIX and XX centuries, a new geological era began in the history of land. Some of the geologists - the Americans (D. Lekontt and Ch. Shukhhert) called it "psychozoic" era, and others, like Academician A. P. Pavlov, - "anthropogenic" geological era. These names respond to a new large geological phenomenon: a person has become a geological force, for the first time changing the face of our planet, the force that seems to be a spontaneous. " And further: "For the first time, he really realized that he was a resident of the planet and could - should - think and act in a new aspect, not only in the aspect of a separate personality, family or kind, states or their unions, but also in the planetary aspect. He, like all living things, can think and act in a planetary aspect only in the life of life - in the biosphere, in a certain earthly shell, with which it is inextricably, is naturally connected and to leave from which it cannot. His existence is its function. He carries her everywhere. And he is inevitable, naturally, continuously changes. "

The process of transition of the biosphere to the nosphere inevitably carries the features of conscious, purposeful activity of a person, creative approach. V. I. Vernadsky understood that humanity should optimally use the resources of the biosphere, stimulating its capabilities as a human habitat. The scientist believed that scientific thought would lead humanity along the way to the noosphere. At the same time, he paid special attention to the geochemical consequences of human activity in his environment, later called by his student - Academician A. E. Fersman - "Technogenesis". V. I. Vernadsky wrote about what opportunities are opened in front of a person in the use of over-control sources of energy - the energy of the atomic nucleus, which the living organisms have never used before. The development of energy flow independent from the biosphere, as well as the synthesis of amino acids - the main structural element of the protein - lead to a qualitatively new environmental state. It is a matter of the future, but now a person seeks to build his relationship with the "live cover" of the planet, while maintaining biodiversity. And there is a deep optimism of Vernadsky's teachings: the environment has ceased to resist the person as unknown, mighty, but blind external force. However, regulating the forces of nature, a person takes great responsibility. This was born a new biosphere, ecological ethics XX century.

Deeply penetrating into the basic patterns of development of the surrounding nature, V. I. Vernadsky was significantly ahead of his era. That is why he is closer to us than many of its contemporaries. In the field of view of the scientist, there were constantly issues of a practical application of scientific knowledge. In his understanding, science only then fully fulfills its purpose, when it refers directly to human needs and needs.

In 1936, V. I. Vernadsky in the work, which had a significant impact on the development of science and in many respects changed the views of his followers, "Scientific thought as a planetary phenomenon" (with his life and not published) writes: "For the first time a person embraced his life , with its culture, the entire top shell of the planet is in general, the entire biosphere, all the area associated with life.

Modern natural-scientific picture of the world and the border of scientific knowledge

The relationship between science and metaphysics (philosophy and religion) was never simple, since they generated by their ideas about the world often did not fully coincide or at all incompatible. It is not surprising in itself at all, as each of these areas of knowledge has its own dynamics of development, its traditions and rules of the game, their sources and criteria of truth; The coherence of these different "paintings of the world" in nature cannot be provided at each individual due to the principal incompleteness of any knowledge. However, the inner need of a person in consistency, the integrity of the worldview is unchanged, and hence the need for awareness and reconciliation of the above contradictions or at least in their satisfactory explanation.

At each moment of history, these contradictions in individual and public consciousness acquire their specifics, focus on different matters and are often politicized, becoming, for example, one of the essential election campaign points in the United States or attracting the attention of the press in connection with judicial processes about the content of school educational programs. Sometimes this leads to a kind of schizophrenia of public consciousness, when humanitars and "natural studies" lose a common language and cease to understand each other. How can I describe the current state of this eternal problem?

There are several, as it seems to me, nodal moments. There are many new and still little-known to the general public discoveries in mathematics and natural science, which fundamentally change naturally the scientific picture of the world and the approach of modern science to ideological issues.

One of these issues is the principle of causality and freedom of will. Natural science proceeds from the fact that, firstly, the world is natural and, secondly, the laws of its development are learned. Without these assumptions, science cannot work, since if there are no laws, it disappears the subject of knowledge; If these laws exist, but incomprehensible, then scientific knowledge is in vain. In addition, each person perceives the freedom of their own will as a undoubted empirical fact, contrary to any scientific, philosophical or religious arguments, and denying it. Universal causality and patterns are incompatible with genuine freedom of will, and if there is no place in the scientific picture of the world for this primary fact in our perception, it remains either to consider this psychological fact of the illusion of perception, or to recognize such a scientific picture of the world false or fundamentally incomplete.

It was in such a split world that there was a European educated society about two centuries - during the undivided domination of the mechanistic scientific worldview. Newton-Laplas mechanics explained the world as consisting exclusively of emptiness and particles, the interaction of which was unambiguously described by the laws of mechanics; The addition of this picture of the mechanistic theory of the heat of Boltzmann-Gibbs and Maxwell's electrodynamics did not violate this universal determinism and only strengthened his demonstration of the possibility of information and other known science of phenomena to integrable equations of movement, unambiguously withdrawing the future from the past. Freedom of will, and therefore religions and ethics, on this freedom based, there was no place in such a naturally scientific picture of the world. Religious and ethical and scientific views turned out to be conceptually incompatible.

This conflict of natural-scientific materialism and religious-ethical consciousness continues to poison the intellectual atmosphere and modern society, despite the fact that over the past decades, science has radically revised its claims. She was convinced of the principled impossibility of the information of the functioning of complex systems to the laws determining the interaction of their elements, and much more carefully approaches the possibility of forecasting the future of the world, based on its current state. Laplas determinism is now finally rejected as false, erroneous output. But how many people know what the scientific revolution led to this radical revision? School physics ignores this scientific revolution, and obsolete ideas about the potential possibilities of natural science are still dominant in the consciousness of the educational society.

There are objective reasons for such a backlog. The concepts of self-organization, nonlinear dynamics, chaos, justifying the rejection of the solid, all-permissive causality of the universe, are mathematically difficult and in every step contradict the usual ideas for us. Our traditional thinking based on everyday experience, linearly and causal; We are accustomed to thinking that the spontaneous occurrence of highly ordered complex structures from a homogeneous state is impossible, and even when it is demonstrated in extremely visual, simple and well-reproducible experiments, such as the Belousov-Zhabotinsky reaction, it makes the impression of some focus or miracle.

It is even more difficult to realize how serious ideological conclusions are followed from the recognition of the reality of spontaneous, non-deterministic physical phenomena. After all, such phenomena are not on the periphery of the physical world as some unavailable, exotic particular, not changing the overall picture. On the contrary, they are built into the nodal points of the development of the world as a whole and determine its dynamics decisive. From the point of bifurcation of solutions of evolution equations, that is, points where the unequivocarcy of the continuation of time decisions is lost, decisions arising at these points of fluctuations, which correspond to all the actual observed structures of the physical world - from galaxies and their spiral sleeves to stars and planetary systems. The convective instability of the mantle substance generates the continents and oceans, determines the tectonics of the plates, and that, in turn, all the main form of relief on all spatial scales: from the total pattern of the orographic network (network of rivers and mountain ranges) to the characteristic forms of natural landscapes. This evolutionary dynamics is nonlinear: it not only defines the resulting forms, but also depends on the historically established forms. Such feedback (underlying nonlinearity) lead to the general laws of formation, to progressive complication and increase in diversity. This can be said, genetic morphology, or morphodynamics, unlike descriptive morphology, makes currently only its first steps, but they are impressive, as they paint a picture of the world, which is radically different from the usual one with a school bench.

The key for the new picture of the world is the word "spontaneous". In fact, it means the refusal of the physical principle of causality in describing the most important events in the development of complex systems. Spontaneity can be interpreted as an accident, the ability to physically reasons, and it is possible - as a manifestation of super-section forces and the principles of various kinds: God's will, providence, pre-installed harmony, some eternal, timeless mathematical principles in the spirit of Leibnitsa or Spinoza. But all these interpretations are already lying outside of natural science, they are not imposed on science, but they cannot contradict her. In other words, the new natural-scientific picture of the world does not allow separating the physics itself from metaphysics, to make them mutually independent.

The next ideological conclusion is the principled impossibility of at least a qualitative long-term forecast of the development of sufficiently complex nonlinear systems. The concept of "forecasting horizon" arises: so, more or less reliable weather forecast is possible for one or two weeks, but it is fundamentally impossible for six months. The fact is that for complex systems is typically attracted by the evolutionary trajectories to the boundaries in the phase space separating areas with different stability modes, and therefore the change of regimes (with a certain characteristic time of stay in the area with a certain mode). This fact makes it impossible to even a qualitative forecast for a period exceeding the characteristic time of changing modes. In principle, the same applies to the climate change forecast, only the period here is greater than for weather forecast. We will never be able to predict climate change for the period over three or four decades and reliably extrapolate the statistical laws identified in the past than for the period on which they are installed. Chaotic process dynamics fundamentally excludes such an opportunity.

Here, science reveals the fundamental and unreasonable boundaries of their explanatory and prognosticities. This, of course, does not mean its discredit as a source of objective and reliable knowledge, but forces the concept of science, that is, from philosophy that approves the omnipotence and infinity of science opportunities. These possibilities although great, but have their limits, and you need to finally show the courage and recognize this fact.

Biotechnology, Natural Science and Technical Sciences

The structural organization of biotechnology (including links with many areas of biology, with chemistry, physics, mathematics, with technical sciences, engineering and technological activities, with production) allows you to integrate naturally scientific, scientific and technical knowledge and production and technological experience. At the same time, the forms of integration of science and production carried out within biotechnology are qualitatively different from the forms of integration implemented in the interaction of other sciences with production. First, technical techniques are used in such areas of biology, which have already been the result of integration with physics, chemistry, mathematics, cybernetic, - genetic engineering, molecular biology, biophysics, bionics, etc. As a result, the formation of the concepts of biotechnology, wearing synthetic character, reflects A certain point in motion to the system of general technical concepts, covered in addition to traditional new types of technical objects, technical activities. Secondly, in the form of biotechnology, the orientation of the development of a new technological method of production is set, in which there would be a phase aimed at restoring disturbed natural equilibrium. Biotechnology and in this, environmental, respects exhibits its advantages: it is capable of functioning in such a way that it is possible to use the products obtained at individual stages in complex production cycles, i.e., the possibility of developing waste-free production technological processes.

The most promising area of \u200b\u200bbiotechnology is genetic engineering. The manufacturability of genetic engineering is associated with the ability to use its objects and knowledge not only for production purposes, namely, to develop new technological processes. It is technologically in the content of its research activities, since its basis is the design and design of "artificial" DNA molecules. In the methodological sense in genetic engineering, all signs of design are observed: a draft scheme, reflecting the intention of the researcher and defining the target orientation of the future object, the artificiality of the object under study: targeted design activities, the result of which is a new artificial object - DNA molecule.

As can be seen, genetic engineering is technologically, both in the external (production and technological) and internal (own content of science, its methods).

Features of genetic engineering as technology are associated with high-quality specificity of designing in it in comparison with design in engineering fields. This specificity is that self-regulating systems are actuating the result of the design, which, being biological, at the same time can qualify as artificial (technical). It should also emphasize that if in engineering activities, the design and technical implementation of new systems is associated with systemic design activities, then in biology construction is associated with the entire system of physicochemical, molecular biological methods and knowledge that are integrated into the theoretical model preceding artificial artificial System.

Lecture 2.

Man as a subject of pedagogical anthropology.

The object of pedagogical anthropology is a person-man relationship, and the subject is a child. In order to understand this object and penetrate this item, you must first of all deal with what a person is what is his nature. That is why for pedagogical anthropology "Man" is one of the basic concepts. It is important for her to have the most complete picture of the person, as this will give an adequate idea of \u200b\u200bthe child and the relevant nature of education.

Man is the subject of studying many sciences over the centuries. Information accumulated about him during this time is colossal. But it not only does not reduce the number of issues related to penetration into the essence of human nature, but also multiplies these issues. It does not lead to a single, satisfying the concept of a person. And still various sciences, including those who have ever arisen, find their own "field of activity" in the person, their aspect, discover something that was unknown in it, determine in their own way that there is a person.

The person is so diverse, "multi-voice" that different sciences are detected in it directly opposite human properties and focus on them. So, if for the economy it is a rationally thinking creature, then for psychology is largely irrational. The story considers it as a "author", the subject of certain historical events, and pedagogy - as an object of care, help, support. Sociology is interesting as a creature with invariant behavior, and for genetics - as a programmed creature. For cybernetics, he is a universal robot, for chemistry - a set of certain chemical compounds.

Options aspects of studying a person are endless, they multiply all the time. But today everything becomes obvious today: the person is supervised, inexhaustible, in many ways the mysterious subject of knowledge; Full comprehension of it (the task set at the dawn of the existence of anthropology) is in principle impossible.

This is given a number of explanations. For example, this: a person's study is carried out by the person himself, and therefore there can be no complete nor objective. Another explanation is based on the fact that the collective concept of a person cannot work out from pieces, from materials of observations, studies of individual specific people. Even if there are many of them. It is also said that the part of a person's life, which is led by studying, does not exhaust the whole person. "A person is not reduced to the empirical being of an empirical entity. Man is always more than himself, for he is part of something more, wider whole, transcendental world "(P. Shchedrovitsky). Indicate that the information obtained about a person in different centuries cannot be combined into one unit, because humanity is other in different epochs, as well as each person is largely the other in different periods of his life.

And yet the image of a person, the depth and the volume of the presentation of the eyelid about it from the century are improved.

We will try to sketch the contour of the modern idea of \u200b\u200ba person who develops when analyzing the data obtained by various sciences. At the same time, the term "man" itself will be used by us as a collective, i.e., denoting not some particular, single person, but a generalized representative of Homo Sapiens.

As all the living, a person is active, that is, it is able to selectively reflect, perceive, respond to any irritation and impact, has, according to F. Engels, "independent power of the reaction".

It is plastic, i.e., it has high adaptive abilities to changing living conditions while maintaining species features.

It is a creature dynamic, developing: certain changes occur in organs, systems, the human brain and for centuries, and in the course of every person. Moreover, according to modern science, the process of development Homo Sapiens is not completed, the possibility of a person to change is not exhausted.

Like all living things, the person is organic belongs to the nature of the Earth and the Space, with which he constantly has the metabolism and energies. Obviously, a person is an integral part of the biosphere, plant and animal world of the Earth, identifies signs of animal plant life. For example, the newest discoveries of paleontology and molecular biology indicate: human genetic codes and monkeys differ only by 1-2% (while anatomical differences are about 70%). Especially visible the proximity of the person to the animal world. That is why a person often identifies himself with those or other animals in myths and in fairy tales. That is why and philosophers sometimes consider a person as an animal: poetic (Aristotle), laughing (Rabl), tragic (Schopenhauer), producing guns, false ...

And yet, a person is not just a higher animal, not just the crown of the nature of the nature of the Earth. He, by definition of the Russian philosopher I. A. Ilina, "All-Express". "It has been organized, it focuses and concentrates everything that is contained in the remote nebulae and in the nearest microorganisms, the volume is all its spirit in knowledge and perception."

The organic belonging of a person to the space is confirmed by the data of such, it would seem far from human sciences as coke-chemistry, astrophysics, etc. In this regard, the statement of N. A. Berdyaeva: "A person because he understands the universe that they have one nature."

Man is the main "geological and forming factor of the biosphere" (according to V. I. Vernadsky). It is not just one of the fragments of the universe, one of the ordinary elements of the vegetable-animal world. He is the most significant element of this world. With his appearance, the nature of the Earth has changed in many ways, and today the person determines the state of the space. At the same time, a person is always a creature, largely dependent on space and natural phenomena and conditions. Modern person understands: the nature of the nature threatens the existence of mankind, it ruins him, and the understanding of nature, the establishment of dynamic equilibrium with it - facilitates and decorates the lives of mankind, makes a person a more complete and productive being.

Sociality and intelligence of man

A person is not only a creature of cosmic, natural. He is a socio-historical being. One of its most important characteristics is sociality. Consider this statement.

Also organically, as to the Space and Nature of the Earth, a person belongs to society to the human community. The emergence of Homo Sapiens, according to modern science, is due to the transformation of the herd of anthropoids, where biological laws ruled, in human society, where moral laws operated. Specific features of a person as a species have developed under the influence of the social lifestyle. The most important conditions for preserving and development as a type of Homo Sapiens and a separate individual was observing moral taboos and following the sociocultural experience of previous generations.

There is also a huge importance of society for each individual, since it is not a mechanical addition of individual individuals, and the integration of people into a single social organism. "The first of the first working conditions of a person is another person. Other people are centers around which the world of man is organized. Attitude towards another person, the people are the main tissue of human life, its core, "wrote S. L. Rubinstein. Yane can be disclosed only through attitudes towards himself (no coincidence of Narcissus in an ancient myth - an unfortunate being). A person develops only "Looking at" (K. Marx) in another person.

Anyone is impossible without society, without joint activities and communication with other people. Each person (and many generations of people) is ideally presented in other people and takes the perfect participation in them (V. A. Petrovsky). Even without having a real opportunity to live among people, a person manifests itself as a member of "his", reference for him, community. It is focused (not always consciously) on its values, beliefs, norms and rules. He uses speech, knowledge, ability, the usual forms of behavior that arose in society long before his appearance in it and were transferred to him. His memories and dreams are also filled with paintings that have social meaning.

It was in society that a person was able to realize potential opportunities, data to him with space and earthly nature. Thus, the human activity as a living being turned into a socially significant ability to productive activities, to the preservation and creation of culture. Dynamic and plasticity - in the ability to navigate the other, change in its presence, test empathy. The readiness for the perception of human speech is in sociability, in the ability to constructive dialogue, to the exchange of ideas, values, experience, knowledge, etc.

It is the social and historical way of being that made Prachelovka creature reasonable.

Under the wiseness of pedagogical anthropology, following K. D. Ushinsky understands what is characteristic only for a person - the ability to realize not only the world, but also in it:

Its being in time and space;

The ability to fix their awareness of peace and self;

The desire for self-analysis, self-criticism, self-assessment, goaling and planning of its livelihoods, i.e. self-awareness, reflection.

The reason for the man is inherent. Thanks to her, he is able to exercise goaling, philosophy, look for the meaning of life, strive for happiness. Thanks to her, he is able to self-improve, to raise and change the world around according to his own ideas about valuable and ideal (Genesis, man, etc.). It largely determines the development of the arbitrariness of mental processes, the improvement of the will of the person.

Reasonality helps a person to act contrary to its organic needs, biological rhythms (suppress hunger, actively work at night, live in weightlessness, etc.). She sometimes causes a person to mask its individual properties (manifestations of temperament, gender, etc.). It gives the strength to overcome the fear of death (remember, for example, infectious doctors experimented on themselves). This ability to cope with instinct, consciously go against the natural beginning, against its body is a species feature of a person.

Spirituality and Creativity of Man

The specific feature of man is his spirituality. Spirituality is peculiar to all people as a universal source need for higher-value orientation. Is the spirituality of man by a consequence of his socio-historical being, or she is evidence of his divine origin, this question remains still discussion. However, the very presence of a named feature as a purely human phenomenon is indisputable.

Indeed, only a person has an unsaturated need for a new knowledge, in finding truth, in special activities to create intangible values, in life on conscience and justice. Only a person is able to live in an intangible, unreal world: in the world of art, in the imaginary past or future. Only a person can work to enjoy and enjoy hard work if it is free, has a personal or social and significant meaning. Only a person is characteristic of experiencing such difficult to determine at the rational level of state, as shame, responsibility, a sense of self-esteem, repentance, etc. Only a person can believe in the ideals, himself, in the best future, in good, in God. Only a person is able to love, and not limited to sex. Only a person is capable of self-sacrifice and self-protection.

Being reasonable and spiritual, living in society, a person could not not be a creative being. The creativity of a person is found in its ability to create a new one in all spheres of their life, including in class art, and in sensitivity to it. It manifests itself every day and in the fact that V. A. Petrovsky calls "the ability to freely and responsibly go beyond the boundaries of the pre-installed" (starting from curiosity and ending with social innovations). It manifests itself in unpredictable behavior of not only individuals, but also social groups and whole nations.

It is a socio-historical way of being, spirituality and creativity make a person with real power, the most significant component of not only society, but also the universe.

Integrity and contradiction of man

Another global characteristic of a person is its integrity. As L. Fiherbach noted, a person is "the living creation, characterized by the unity of material, sensual, spiritual and rational-effective existence." Modern researchers emphasize such a feature of the integrity of a person as "holographicity": in any manifestation of a person, each of its property, organ and system, the whole person is presented. For example, in any emotional manifestation of a person, the state of its physical and mental health, the development of will and intelligence, genetic features and commitment to certain values \u200b\u200band meanings, etc. are found.

The physical integrity of the human body is most obvious (any scratch makes it reacting the entire body as a whole), but it does not exhaust the integrity of a person - an ultra-chosen creature. The integrity of man is manifested, for example, in the fact that its physiological, anatomical, mental properties are not only adequate to each other, but are interrelated, mutually definition, interdepend each other.

The person is a creature, the only of all living things inextfully, organically connecting his biological and social essence, its intelligence and spirituality. Both human biology, and its sociality, and rationality, and spirituality are historical: identified by the history of mankind (like a separate person). And the very history of the species (and any person) is social and biodegradable at the same time, therefore biological manifested in forms that depend largely from the universal history, such as a particular society, the characteristics of the cultural community.

As a holistic being, a person is always located simultaneously in position and subject and object (not only any situation of public and personal life, communication, activities, but also culture, space, time, education).

The man is interrelated by the mind and feeling, emotions and intellect, rational and irrational being. He always exists and "here and now", and "there and then", its real is inextricably linked with the past and the future. His ideas about the future are determined by the impressions and experience of the past and real life. And the imaginary idea of \u200b\u200bthe future affects the real behavior in the present, and sometimes on the revaluation of the past. Being different in different periods of your life, a person at the same time is the same representative of the human race. His conscious, unconscious and superconscious (creative intuition, according to P. Simonov) is being interdependent, adequate to each other.

In humans, the processes of integration and differentiation of psyche, behavior, self-consciousness are interconnected. For example, it is known: the development of the ability to distinguish increasingly shades of color (differentiation) is associated with an increase in the ability on one seen item to recreate the image of a whole object (integration).

In any person, there is a deep unity of individuals (common to humanity as a species), typical (characteristic of a certain group of people) and unique (characteristic only for this person) properties. Each person always manifests itself at the same time as an organism, and as a person, and as an individuality. Indeed, a creature possessing individuality, but a completely deprived of the body is not only a person, but - Phantom. The idea is very common in the pedagogical consciousness that the body, personality, individuality is concepts that fix different levels of human development incorrectly. In a person, as a holistic creature, called hypostasis, are interrelated, interpretable.

Each individual person as an organism is a carrier of a certain genotype, a keeper (or the destroyer) of the gene pool of mankind, so human health is one of the universal values.

From the point of view of pedagogical anthropology it is important to understand that the human body is fundamentally different from other living organisms. And it's not only in anato-physiological features. And it is not that the human body is synergistic (non-equilibrium): its activities include chaotic, and ordered processes, and the body is younger, the more chaotic system it is, the more randomly it acts. (By the way, teacher is important to understand the following: the chaotic functioning of the children's body allows it to be easier to adapt to changes in living conditions, planingly adapt to the unpredictable behavior of the external environment, to act in a wider range of conditions. Coming by age ordering of physiological processes violates the synergity of the body, and this leads it to aging, destruction, disease.)

More substantially different: the functioning of the human body is intently connected with spirituality, reasonableness, social sociality. In fact, the physical condition of the human body depends on the human word, from the "Power of the Spirit", and at the same time, the physical condition of a person affects his psychological, emotional state, on the functioning in society.

The human body from birth (and maybe long before him) needs a human lifestyle, in human forms of being, communication with other people, mastering the word and is ready for them.

On the physical appearance of a person, social processes, a state of culture and features of a specific education system are reflected.

Every single person as a member of society is a person, i.e.:

Participant in the joint and at the same time of divided labor and the carrier of a certain system of relations;

Expressive and at the same time the performer of generally accepted requirements and restrictions;

The carrier of the most social roles and statuses for others;

Supporter of a certain lifestyle.

To be a person, that is, a carrier of sociality is an integral property, a natural inborn species characteristic of a person.

Similarly, a person is a property to be an individual, i.e. the creature, unlike others. This dissimilarity is found both on the physiological and psychological levels (individual personality) and at the level of behavior, social interaction, self-realization (personal, creative individuality). Thus, the individuality integrates the characteristics of the body and the personality of a particular person. If an individual non-sewer (eye color, the type of nervous activity, etc.), as a rule, is quite obvious and does not depend much on the person himself and the surrounding life, then the personal dissimilarity is always the result of his conscious efforts and interaction with the environment. And the one and the other individuality are socially significant manifestations of man.

Deep, organic, the unique integrity of the person largely determines its ultra-emptiness and as a real phenomenon, and as a subject of scientific study, which has already been discussed above. It is reflected in the works of art dedicated to man, and in scientific theories. In particular, in concepts that bind together I, it and above?; ego and aalypero; Internal positions "Child", "Adult", "Parent", etc.

A peculiar expression of human integrity is its inconsistency. N. A. Berdyaev wrote that a person could know himself "from above and below," from the Divine beginning and from the demonic in himself. "And it can do this because it is a dual and controversial being, the creature is highly polarized, god-like and animated. High and low, free and slave, capable of lifting and falling, to great love and victim and to the great cruelty and unlimited egoism "(Berdyaev N. A. About slavery and freedom of man. Experience of personalistic philosophy. - Paris, 1939. - With . nineteen).

You can fix another number of interesting things, purely human contradictions, integral on its nature. So, being a material material, a person cannot live only in the material world. Belonging to objective reality, a person at all in the moment his conscious being is able to go beyond everything that is given to him actually, distance from his real being, immersed in the inner, only to him belonging, "virtual" reality. The world of dreams and fantasies, memories and projects, myths and games, ideals and values \u200b\u200bso meaningful for a person that he is ready to give them the most expensive - his life and life of other people. The impact of the outside world is always organically combined with a full influence on a person of his internal, created by imagination and perceived as reality, peace. Sometimes the interaction of real and imaginary spaces of the human being harmoniously, balanced. Sometimes one prevails over the other or there is a tragic feeling of the mutually exclusion of these two sides of his life. But always the other world is needed by a person, he always lives both in them.

A person has to live at the same time both by rational laws, and according to the laws of conscience, good and beauty, and they often not only do not coincide, but directly contradict each other. Being determined by social conditions and circumstances, focused on following public stereotypes and installations, even in complete loneliness, he always keeps its autonomy at the same time. In fact, never a single person is completely absorbed by society, not "dissolved" in it. Even in the toughest social conditions, in closed societies, a person retains at least a minimum of independence of his reactions, assessments, actions, minimum of the ability to self-regulation, to the autonomy of its existence, its inner world, at least dissimilar to others. No conditions can deprive a person of the inner freedom, which he gains in imagination, creativity, dreams.

Freedom is one of the highest values \u200b\u200bof a person, an extremely associated with happiness. For her, a person is able to abandon even his inalienable right to life. But the achievement of complete independence from other people, from responsibility to them and for them, from duties and makes a person lonely and unhappy.

A person is aware of his "insignificance" before the universe, natural elements, social cataclysms, fate ... And at the same time, there are no people who would have no self-esteem, humiliation of this feeling is extremely painful perceived by all people: children and old men, weak and sickness , socially addicted and depressed.

A person is vital for communication and at the same time he seeks to privacy, and it also turns out to be very important for its full development.

The human development is subject to certain patterns, but no less important is the value of accidents, therefore the result of the development process can never be completely predictable.

A person at the same time is a routine and creative creature: manifests creativity and stereotypes, in his life a great place is taken by habits.

Start of form

He is a creature to a certain extent conservative, seeking to preserve the traditional world, and at the same time a revolutionary, destructive foundation, reworing the world for new ideas, "for itself." Capable to adapt to the changing conditions of being and at the same time show "non-adaptive activity" (V. A. Petrovsky).

This list of contradictions organically inherent in humanity is definitely incomplete. But still, he shows that the person is ambivalenten that the contradictions of a person is largely due to its complex nature: at the same time biosocial and spiritual, in them the essence of a person. The man is strong with its contradictions, although sometimes they give him considerable trouble. It can be assumed that the "harmonic development of a person" will never lead to the complete smoothing of essential contradictions, to the exhaustion of human essence.

Child as a man

All listed species features are inherent in a person from birth. Each child is intended, each is associated with space, earthly nature and society. It is born by a biological organism, an individual personality, a member of society, potential carrier of culture, creator of interpersonal relations.

But the children show their human nature somewhat different than adults.

Children are more sensitive to space and natural phenomena, and the possibilities of their intervention in the earthly and cosmic nature are minimal. At the same time, children are most active in mastering the surrounding and creating the inner world, itself. Since the child's body is more chaotic and plastic, it has the highest level of ability to change, i.e. it is the most dynamic. The predominance of those mental processes that are not associated with the bark of large hemispheres, but with other structures of the brain, provides much more impressionable, immediacy, emotionality, the inability of the child to the self-analysis at the beginning of life and the rapid deployment of it as the brain ripening. By virtue of the mental features and lack of life experience, the child's scientific knowledge is more than an adult, is committed to the imaginary world, to the game. But this does not mean that an adult smarter child or that the inner world of an adult is much poorer for children. Assessments in this situation are generally inappropriate, as the psyche of the child is just different than the psyche of an adult.

The spirituality of the child is manifested in the ability to enjoy human (moral) behavior, love close people, believe in good and justice, focus on the ideal and follow it more or less productively; in sensitivity to art; In curiosity and cognitive activity.

The creativity of the child is so diverse, its manifestations are so obvious, the strength of the imagination over rationality is so great that sometimes the ability to work is mistakenly attributed only to childhood and therefore do not take creative manifestations of the child seriously.

The child is much clearly demonstrating socially and organic interrelation of different human hatchers. Indeed, the behavior of personal characteristics and even the physical appearance and the health of the child are dependent not only and not so much from the characteristics of its internal, congenital potential, as from external conditions: from demanding the surrounding certain qualities and abilities; from adult recognition; from a favorable position in the system of relations with significant people; From the saturation of the space of his life with communication, impressions, creative activities.

The child, like an adult, can say about herself with the words of G. R. Derzhavin:

I am the link between the worlds, everywhere.

I am an extreme degree of substance.

I am the center of living,

The trait is the initial of the deity.

I tend to teach the body

Mind thunder command.

I am the king, I am a slave

I am a worm, I am God!

Thus, it can be said that the "child" is synonymous with the word "man." The child is a cosmobiopsychosocyuctural, plastic being in intensive development; actively mastering and creating social and historical experience and culture; self-improvement in space and time; having a relatively rich spiritual life; Manifesting itself as an organic, although contradictory integrity.

So, having considered the species features of a person, we can answer the question: what is the nature of the child, which was called on to navigate the great teachers of the past. She is the same as the nature of the kind of Homo Sapiens. Child, as well as adult, organically inherent in both biosocial and integrity, and spirituality, and integrity, and inconsistency, and creativity.

Thus, the equivalence and equality of the child and adult are objectively substantiated.

For pedagogical anthropology, not only the knowledge of individual features of childhood is important, but the understanding of the fact that the nature of the child makes it extremely sensitive, responsive to the impact of education, the environment.

Such an approach to the child allows you to consciously and systematically apply anthropological knowledge in pedagogy, effectively solve the problems of the upbringing and education of the child, based on its nature.

When studying the human anatomy for the original, the natural vertical position of the human body is accepted with hands along the body, facing forward palms and large fingers of the kitter's brushes.

In the body of a person distinguish the following parts: Head, neck, torso, upper and lower limbs.

The head is divided by 2 departments: Facial and brain.

Each upper limb consists of a belt of the upper limb, shoulder, forearm and brushes, and in each lower limb Select the pelvic belt, thigh, shin and stop.

On the torso allocate region: chest, back, belly, pelvis.

Inside the body are available cavities: Breast, abdominal, pelvis.

The human body is built on the principle of bilateral symmetry and is divided into 2 halves - Right and left.

When describing the parts of the body, the provisions of the organs use three mutually perpendicular plane: sagittal, Frontal, horizontal .

Sagittal plane It takes place in the front seat, divides the body of the person on the right (Dexter) and the left (sinister) of the part.

Frontal plane Passing parallel to the forehead plane and divides the body of a man on the front (anterior) and rear (posterior) parts.

Horizontal plane It is perpendicular to the previous two and separates the lower body departments (Inferior) from the upper (Superior).

To determine the direction of movement in the joints, the axes of rotation are conditionally used - lines resulting from the intersection of planes - vertical, sagittal and Frontal .

Vertical axis It is formed when crossing the sagittal and frontal planes. When rotating around it, the movement occurs in a horizontal plane.

Sagittal axis It is formed when crossing horizontal and sagittal planes. When rotating around it, the movement occurs in the frontal plane.

Frontal axis - When crossing the frontal and horizontal planes. Rotation around it is carried out in the sagittal plane.

To designate the position of organs and parts of the body, use anatomical terms:

· medial (Medialis) if the organ is closer to the median plane;

· lateral (lateralis), if the organ is located further from her;

· interior (INTERNUS) - lying inside;

· outer (EXTERNUS) - lying duck;

· deep - (PROFUNDUS) - lying deeper;

· surface (Superficialis) - lying on the surface.

The surface or edge of the body facing the head is called cranial (Cranialis) facing the pelvis - caudal (Caudalis).

When describing the limbs, are used by the terms: proximal (Proximalis) - lying closer to the body and distal (Distalis) - distant from him.

The terms "front" and "rear" are synonymous with concepts "ventral" and "dorsal", On the brush - palm and rear, on the foot - the plantar and rear.

To determine the projection of the borders of organs on the body surface, vertical lines are conditionally carried out:

· front median line passes through the front surface of the body at the border between the right and its left half;

· rear median line - goes along the spinal column, on the heights of the spinning processes of the vertebrae;

· sternum line goes around the edge of the sternum;

· medium removal line - through the middle of the clavicle;

· front, medium and rear axillary line pass accordingly from the front fold, middle part and the rear fold of the axillary pits;

· blank line - through the lower corner of the blade;

· occupological line - Along the spinal column through the Rubernoy-cross joints.

Major Physiological Terms:

1. Function - Specific activities and properties of cells, tissues, organs. For example: muscle function - reduction, nervous cell - the occurrence of nerve impulses. Functions can be somatic (animals) - activity of skeletal muscles and skin sensitivity, vegetative - the work of internal organs, metabolic processes.

2. Physiological Act - A complex process, which is carried out with the participation of various physiological systems of the body (acts of breathing, digestion, isolation, etc.)

3. Homeostasis - Dynamically stable system of composition and properties of the inner medium (blood, lymph, tissue fluids).

4. Adaptation - The body's ability to adapt to environmental impacts.

5. Self-regulation - Stability of the living organism to the effects of environmental factors.

6. Reflex - the response of the body for irritation of receptors, carried out through the central nervous system.